reference and information services at concordia historical institute, st. louis, missouri, usa the organization of the congregation in the early lutheran churches in america. by beale m. schmucker, d.d. from the lutheran church review, july, . philadelphia: . the organization of the congregation in the early lutheran churches in america. the lutheran church in this country has had an opportunity, as never before in its history, to determine for itself the whole form of its organization, uncontrolled by any external forces. in the old world the intimate and organic union of the church with the state left little liberty in this respect. when, therefore, the early lutheran immigrants in this country were disposed to form themselves into congregations, to adopt regulations for their own government, to settle their relations to other lutheran congregations, to determine the order of worship to be observed, they had to feel their way in the dark. no little time passed before all these matters became settled on a permanent basis. to follow them in their efforts to obtain a satisfactory organization of the congregation, is what i propose now to do. there is grave reason to doubt whether, prior to the arrival in pennsylvania of henry melchior muehlenberg, any of the german lutheran congregations in pennsylvania had a well-developed, clearly defined, written constitution. i have carefully examined all the written records of nearly all the congregations which were in existence at that time, and have failed to find evidence of any such constitution. the first known written constitution of the church at philadelphia was introduced in by brunnholtz and muehlenberg, and it was brief and rudimentary. the congregation at the swamp, new hanover, was the earliest german congregation in america, begun in by justus falckner, but whatever the form of organization which it may have received from him, or his immediate successor, no record of it is known to exist, and the first written constitution now known is in the hand-writing muehlenberg. the tulpehocken congregations were established by palatinates from the hudson and mohawk, who came to pennsylvania in and . they were familiar with the congregational organizations in new york under kocherthal and falckner, which were formed under the counsel of court preacher boehm, probably after the similitude of the savoy church in london, and under the influence of the long established dutch lutheran constitution in new york, based on that at amsterdam. but no written constitution is now known in tulpehocken earlier than that introduced by muehlenberg. in all the old congregations the case is the same, so far as any known evidence proves. in all the german congregations in pennsylvania, however, an organization was found when muehlenberg came, which had arisen out of the necessities of the case, and in all of them it had the same character. there were two orders of officers in each congregation, called elders and vorsteher, elected by the members for a definite term. the open letter given by the congregations at philadelphia, trappe and new hanover, to their representatives sent to europe in , is signed by the vorsteher and elders of the congregations, and there were like officers in these congregations when muehlenberg arrived, to whom he presented his credentials. the form of power of attorney sent by dr. francke to be signed by the congregations in , is addressed to the elders and vorsteher, and the letter sent to dr. ziegenhagen in , is signed by the elders and vorsteher. the proceedings of the first meeting of the ministerium of pennsylvania show the presence of deputy elders and vorsteher from the ten congregations represented. indeed, it may be said that in all the congregations there were these two classes of officers. the distinction between the two classes may not have been very clear, and sometimes both are spoken of as vorsteher, but after a general examination of their records, we are persuaded that it was a prevalent, if not universal usage of the congregations, before muehlenberg's arrival, to elect these two classes of officers, to whom the direction of their affairs was intrusted. in the congregational constitution furnished the salzburg emigrants to georgia in by drs. urlsperger, ziegenhagen and francke, based on that of the savoy church at london, elders and deacons, annually elected by a majority of the members, were provided for. the question very naturally arises and claims consideration, whence came this usage of the pennsylvania german lutheran congregations? this arrangement is almost entirely unknown in the lutheran church in germany, where the church is united with the state, and has little right of self-government. that the same mode of organization should have been adopted at the outset by them all is not only in itself strange, but shows that this arrangement must have been brought to their notice from some quarter, and having been tested commended itself to them. we believe that this provision of elders and vorsteher or deacons, was accepted by them from the swedish lutheran churches on the delaware, the early dutch reformed and german reformed churches in pennsylvania, and the dutch lutheran churches in new york and new jersey, and ultimately from the german lutheran church in london, and the dutch lutheran church in amsterdam. and as these earlier organizations exerted an influence not merely upon the first shaping of the german lutheran congregations, but continuously upon the whole formation of their congregational constitutions, until they assumed their final complete condition, it is the more proper that they should receive careful consideration. original sources of organization in the german lutheran churches in pennsylvania. . _the swedish congregations._ acrelius, in his history of new sweden, does not describe the earliest organization of the congregation. the instructions given by the crown to gov. printz, , simply say: "above all things, shall the governor consider to see to it that a true and due worship, becoming honor, laud and praise be paid to the most high god in all things, and to that end all proper care shall be taken that divine service be zealously performed according to the unaltered augsburg confession, the council of upsala, and the ceremonies of the swedish church; and all persons, but especially the young, shall be duly instructed in all the articles of their christian faith, and all good discipline shall in like manner be duly exercised and received." the earliest mention acrelius makes of congregational officers, is in the time of fabritius in , when church wardens made an appeal to the members with reference to the pastor's salary. in sandel's time, , new church wardens and church councilmen were installed, which suggests that these two offices were found in the time of fabritius, so short a time previous. if this be a correct conclusion, the question would arise, whether this arrangement was introduced by fabritius, or was in existence from the beginning? fabritius was sent out from amsterdam as the first settled pastor of the dutch lutheran congregations in new york. if those congregations were not fully organized before he came, they were certainly organized by him, and in either case after the type of that at amsterdam. fabritius founded the swedish congregation at philadelphia, and it is very possible that he may have given it a constitution like that of new york and amsterdam. i do not know whether the congregations in sweden have any such arrangement as is found in the churches on the delaware. i find the office of church wardens mentioned in the kirchen-ordnung of charles xi. in , but am not sure of the extent to which the office agrees with that in the wicaco church. acrelius describes the organization of this last-named congregation in sandel's time, p. . "pastor sandel held a parish meeting, installed new church wardens (kyrkowaerdar) and church councilmen (kyrkoraeder), and at the same time explained to each of these their duties. thus, .) the councilmen were to have the oversight of the preservation and improvement of the church and parsonage. .) that each in his turn should look after the life of the people, and if any one should conduct himself improperly, give timely notice of it to the pastor, so that with his concurrence and advice, and according to the circumstances of the persons and their deeds, they might be brought before the church council (kyrkoraedet), and either admonished, placed on trial, or excluded from the congregation. the office of the church wardens was: .) to collect and pay over the priests' salary twice a year; .) to take up the collections in the church, and the other church dues, as for marriages, churching of women, burials, etc.; .) to take care of the poor of the congregation; .) to keep the accounts of the church in good order and exhibit them annually on the st of may; .) to provide the pay for the sexton, etc." this whole arrangement bears a close resemblance to that of the dutch lutheran churches, and is virtually that found in the german churches in pennsylvania when muehlenberg came. the church council consisted of the minister, the councilmen and wardens. these lay officers served for a fixed time, and were installed in their offices; but, unfortunately, it cannot be learned from this account in what manner they were chosen. the above arrangement continued in force until, in , provost wrangel prepared a new constitution and secured a charter. in the new instrument the officers of the congregation are styled rector, church wardens and vestrymen, after the anglican style. this constitution was wrought out by wrangel in conference with muehlenberg, and the mode of selection of officers is almost precisely the same as in the german constitution of : twice the number are nominated by those in office, and the election is by a majority of votes of the congregation. the swedish congregation at philadelphia, as well as those at morlatton and merion to a less extent, undoubtedly exercised a marked influence on the german lutheran congregations. it was well organized long before establishment of the first german lutheran congregation in america. the pastor of the wicaco church from to , fabritius, was a german, and cared for such german lutherans as settled near the city. rudman, who succeeded him, showed his interest in the germans by bringing falckner into the ministry, and his successor, sandel, united with him in this act. rudman preached in dutch, and may have also understood german. the first regular ministrant to the german congregation at philadelphia was the swede, john eneberg, and it is probable that it was organized by him. pastor dylander held service for the germans regularly in the wicaco church, and muehlenberg's services were held there mainly until the erection of st. michael's. the swedish ministers met with the germans in the earlier meetings of the ministerium. the relations between provost wrangel and muehlenberg were of the most intimate nature; they labored together as brothers in the superintendence of the congregations under their care, and finally when muehlenberg was working out the enduring constitution of the german church, wrangel wrought out that of the swedish church. the german church constitution was prepared with the co-operation of wrangel, and he attended the meeting of the congregation at which it was accepted, and made an address. from the earliest times to the completion of the final constitution, the influence of the swedish organization was strongly felt. . _the reformed churches in pennsylvania._ the _dutch reformed_ congregations at bensalem and neshaminy in bucks county and at whitemarsh, montgomery county, were the earliest reformed churches in pennsylvania, and antedate all the german lutheran congregations except that at new hanover. these churches were organized in by domine paulus van vlecq, and in each of them a senior and a senior elder and deacon were elected to serve for two years. the senior went out of office annually, and the junior became senior, while the newly-elected officer became the junior. the mode of election is not entirely clear. the record simply says at bensalem: "the church council, both elders and deacons, of sammeny and bensalem, were installed (_bevestight_) by dom. van vlecq may , ," the day after that given for the organization. they may have been elected the previous day. at white marsh the record says: "the church at wytmess was organized june , , the same day the church council there was installed." the record of the dutch reformed church at six mile run, near new brunswick, n. j., organized november , , says: "the church council was elected nov. , and after having been announced three times, was installed." at the next election it is said: "anno , oct. , the church council was elected, and after having been three times announced without objection made, they were installed oct. ," on which date also the treasurer presented his account. there must have been several services on those two days, at each of which the names of those elected were published. it does not appear in what manner the choice was made. they may have been selected by those in office, and when no objection was made after publication, the consent of the congregation was supposed to be given, or they may have been chosen by vote of the congregation. i am assured by dr. talbot w. chambers, of the collegiate church in new york, that both of these modes are and have long been usual in the reformed churches, and that in the old mother congregation at new york, now enlarged to be the collegiate church, the former mode of selection has been used ever since its establishment. these officers were named elders (_ouderlinge_) and deacons (_diaconen_), who, with the pastor, formed the church council (_kerckenraet_). they were not chosen for life, but in this country, as in holland, for a fixed term, usually two years. this organization of the dutch reformed congregations in this country agrees, entirely with that of the reformed church in holland, as described by benthem in his "_hollaendische kirchen und schul staat,_" except that in holland the pastors and elders alone form the church council; but there the deacons are also admitted to it in feeble congregations where the number of elders was small. another feature of the organization of the dutch reformed churches is that, in important cases, all who have ever held the office of elder or deacon are called together to give counsel. the dutch churches here named were situated near to our lutheran people, and they were the earliest formed among the reformed or lutherans, and must naturally have had an influence on their neighbors. in the neshaminy settlement were found representatives of three religious bodies: there were dutch lutherans, who were afterward visited by muehlenberg, swedish lutherans ministered to by the wicaco pastors, and in largest numbers dutch reformed, with resident pastors, with whom the scotch-irish presbyterian settlers coalesced. the swedish pastors certainly held services in the reformed church, and i have no doubt that muehlenberg's services were held in the same church, as the lutherans were few and never had a separate building. the _german reformed_ congregations in philadelphia, , germantown, skippach, , goschenhoppen, , saucon, , egypt, , oley, , mosellem, , and therefore in general throughout the district between the schuylkill and delaware, were formed somewhat earlier than the lutheran congregations in their vicinity. as the members of the two religious bodies were closely intermarried and often worshipped in the same buildings, it is self-evident that the earlier organizations must have had an important influence on the later. beside this, in europe, especially in holland, but also in germany, there was a fuller self-government in the reformed congregations than prevailed in the lutheran in germany. their system was, therefore, better adapted for transplanting to a new country, where there was no connection between church and state. the earliest german reformed pastors came by way of holland, and were aided by the church of that country, so that we may expect to find a close similarity between the reformed organizations in this country, both german and dutch, and we will not be disappointed in this. in his "historic manual of the reformed church," rev. dr. j. h. dubbs shows such familiarity with the condition and history of the reformed congregations from the beginning, that it was natural that we should turn to him, as a personal friend through many years, for reliable information as to the form of organization in the older congregation. in answer he says: "there can, i think, be no doubt that the offices of elder and deacon were brought over from the fatherland, precisely as we have them at present. max goebel informs us (_geschichte des chr. lebens,_ vol. ii., p. ) that in the reformed churches of the rhine country, in the seventeenth and eighteenth centuries, elders were always elected with prayer in the presence of the most prominent members of the congregation. ordinarily the election was conducted by the consistory: sometimes by the congregation itself, a double number of candidates being proposed by the retiring members of the consistory. every year one-half of the elders retired from office. the deacons were elected in the same manner as the elders. their office had special reference to the wants of the poor. the election of elders for life was entirely unknown in the dutch and german churches. such is goebel's account. i have few documents of an earlier date than ; but between that date and there are many in which both offices are mentioned. i have a document of signed by the '_aeltesten_' of the reformed church at philadelphia. a petition in english, addressed in to governor gordon, is signed by seven 'ancients' of the same congregation. here four of the names are new, showing an intervening election. the deacons are not mentioned, but would naturally not appear in a document of that kind. most of the early letters are addressed to the '_aelteste und diaconen_' of the several churches. the rules for the government of the reformed church at amwell, n. j., , are signed by the '_aelteste und diaconen oder vorsteher._' it seems, therefore, that the two terms were used interchangeably. with regard to the points of doubt you suggest, i can only say: " . the two distinct orders, elders and deacons, have certainly existed from the beginning in the american churches. " . the name of the second order in german is either diacon or vorsteher; the former name probably more ecclesiastical, the latter more popular. " . the term of office was always fixed, but the period varied in different congregations. there was no life term, except in the ministry. " . the mode of selection probably varied in different churches as it does now. i imagine that in most churches the most prominent members met on an appointed day to hold the annual 'kirchenrechnung,' and then quietly 'made out,' without a formal election, who were to fill the vacancies in the consistory. very frequently, no doubt, retiring members nominated their own successors, to be approved or rejected by the congregational meeting." this clear description of german reformed usage shows how great similarity there was in this respect between the american reformed descendants of hollanders and germans. these swedish and reformed modes of congregational organization were here fully in operation in the territory on which our earliest german congregations were established. . _the lutheran congregations at amsterdam and london._ the constitution of the lutheran church at amsterdam is the most important and influential original source of lutheran congregational organizations in america. it is the model from which the constitution of the dutch lutheran churches in new york and new jersey are directly derived. it is the original source of the constitution of the savoy church in london, which claims to be a simple translation of it, with some modifications. the amsterdam constitution was, therefore, the immediate basis of the congregations in new york city, albany, loonenburg, hackensack, on the raritan, and of other congregations in new york founded by falckner, berkenmeyer and knoll. the london constitution was the on which the congregations founded by kocherthal at east and west camp, rhinebeck, newburg, schoharie, and those which grew out of them all along the hudson and mohawk rested, modified by the influence of the previously existing organizations, based on the amsterdam constitution. so that is may be said that the amsterdam constitution, with the modifications made at london, is the source of organization for all the older congregations in new york and upper new jersey. in pennsylvania, if my surmise that the swedish wicaco church received its constitution through fabritius from new york be correct, the amsterdam constitution underlies the swedish organization, the influence of which on the german churches we have described. the london book was in the hands of muehlenberg and the other german pastors in penna., given to them by ziegenhagen in london. muehlenberg became acquainted with the dutch lutheran constitution, based on that of amsterdam, in , at the raritan, and in - at new york and hackensack, where for two summers he was pastor of congregations in which it prevailed. his estimate of it was very favorable; he says: "these pastors (of the dutch church in new york) introduced a constitution, which they have prepared after the model of that of the evangelical lutheran church in amsterdam, and it was subscribed by them, as well as by the elders and deacons, and hitherto the agende of amsterdam has been used, all which were very well suited to the circumstances in america, and served to edification." the influence of these two constitutions, of amsterdam and london, on those by whom the gradual completion of the work of organization in penna. was made was very prominent. the london constitution was the basis of that furnished by ziegenhagen, urlsperger and francke to the salzburgers, who settled in georgia, and exerted an important influence on later congregations in that state and in the carolinas. having had the continuous approbation and commendation of boehme and ziegenhagen, court preachers at london, by whom, to so large an extent, the german immigration to this country was directed and counselled in religious matters, to whom nearly all correspondence was primarily directed, and who stood so near to the sovereign of the colonies, by whom also the calls to the halle missionaries were given them though the men were chosen at halle; this constitution came to the halle missionaries clothed with great weight of authority. it is, therefore, right and proper, that above all others, these two constitutions should receive our careful examination. as that of amsterdam is the earlier, and the original basis of the other, we will first describe it, and then show the modifications made at london. the _constitution of amsterdam_ was originally adopted in and bore the title "kerkelijke ordonnantie, for the government, in the doctrines of the divine word, administration of the sacraments and other matters pertaining to the administration of the church, of the congregation and church at amsterdam, which assembles in a house and adheres to the genuine unaltered augsburg confession, prepared and established by the ministers and deputies there, in the year of christ ." the congregation dates from about , and built its first church in , before which time it worshiped in a house arranged for its use, but not having the form of a church. this constitution was revised in , and in it was accepted as the general constitution for the lutheran churches in the netherlands. in it was materially changed and brought in the shape which it afterwards retained. the original form of , with the changes made in and indicated in foot notes, is given in full in the "geschiedenis der amsterdamsche luthersche gemecnte, door f. j. domela nieuwenhuis, amsterdam, , vo. pp. , ." appendix pp. - . it is very full and minute in its provisions and covers thirty octavo pages. a german translation of the edition of is given in benthem's hollaendische kirch und schul staat, francfurt, . it is divided into two parts. part i. chapter i. of doctrine. "the pastors of this congregation shall regulate and determine all their teaching and preaching by the rule of the divine word, the biblical, prophetical and apostolical writings, and according to our symbolical books, to wit:--the unaltered augsburg confession, delivered to charles v., anno , the apology of the same, the smalcald articles, and formula of concord, together with both catechisms of luther throughout, and shall not teach or preach anything contrary to the same, be it privately or publicly, nor shall they introduce or use new phrases (forms of statement) which are at variance with the same, or contradict them. in like manner in all points in dispute between us and others, they shall be guided and governed by the aforesaid scriptures and also the aforesaid symbolical books, and shall decide and judge them by these alone, and shall plainly declare the foundation and understanding thereof to the congregation. they shall also order and direct all their preaching to the edification of the congregation, in such wise that the word of god may be taught purely and clearly, the true doctrine be distinguished from the false and the true doctrine be urged on the people so that they may understand how to guard themselves against false teaching and teachers." this chapter is long and defines the whole obligations of the preachers of the word. chapter . of the times and places of assemblage for the preaching of the divine word. chapter . of the sacrament of holy baptism. chapter . of the sermon of repentance (boetpredicatien) and the absolution before the administration of the lord's supper. chapter . of the administration of the most holy supper. chapter . of christian discipline and the ban. chapter . of marriage. chapter . of the visitation of the sick and of the poor, who cannot come to church. chapter . of the burial of the dead. part ii. the christelijcke ordonnantie of the congregation in amsterdam, of the conventu ecclesiastico or consistory, of the calling, office, ministrations of the preachers, deputies (deputy elders ) and deacons. chapter . 'of the consistory. to the consistory belong the preachers, with the deputy elders (gedeputierden ouderlingen); such other persons may attend as by the usage of the congregation are called thereto. at the meetings first of all the holy spirit shall be invoked, in prayer, and the session shall close with the giving of thanks. the oldest pastor shall preside, and he, or the oldest elder, shall present the matters for consideration, call on each for his opinion, and take the vote. in matters of doctrine, where we have the word of god, the preachers alone shall decide according to the same (after consultation with the elders, ), but in matters of government the majority shall decide. in matters of great importance, as the calling of the preacher, all former elders, and also the deacons, shall be called to take counsel and the majority of all votes shall decide ( all former elders, called oudste raeden, and all former deacons). occasions of discipline of preachers, elders, deacons, or other members were subject to action by the consistory. chapter . of the call, office, duties, salary and dismissal of preachers. the call, which consists in a nomination and an election, shall be made by the preachers, deputy elders, former elders (oudste raeden), ruling deacons and former deacons (oude diaconen). the candidate, if previously a pastor, must present testimonials from his previous charge of his irreproachable life and of his adherence to the pure doctrine of our confession and our symbolical books, or if unordained be fully examined and approved, and his ordination promised by the proper authorities, and he must subscribe and obey this constitution with all its provisions. provision is made for the trial of all charges against a preacher. the widow of a pastor receives his salary for nine months after his death. chapter . of the call and office of the deputy elders. the congregation is exhorted on the sunday before election to pray god that pious and devout men may be chosen. the preachers, elders and deacons select twice the number of persons to be elected, whose names are publicly presented to the congregation, and any who have well-founded objection to make against any one proposed, is exhorted to present it. at the election the preachers, elders, former elders, deacons, former deacons, and the contributing members of the congregation, in this order, present their votes, and those who receive most votes are chosen. the elders elected must present themselves before the congregation, answer publicly the questions as to their confession of faith, promise faithfully to fulfill the duties of their office, and be installed, with the laying on of hands and prayer. their duties are described at length, and in summary are these: . to watch that the word be purely preached by pious preachers, the sacraments administered as christ commanded, and the constitution observed. . to see that the preachers and other ministrants duly and promptly receive their salaries. . watch over the congregation that all sin, shame and offence be avoided. . keep accurate account of all expenditures. . after their term of office expires attend all meetings of the consistory when called. . carry out, when they enter upon their office, all measures taken by their predecessors for the peace and prosperity of the congregation. . on all festive and sunday services stand at the church doors with plates to receive the offerings for the use of the church. chapter . of the call, office and duties of the deacons. the deacons are elected at the same time, place, and in all respects in the same manner as the elders, and they also are installed exactly as the elders. their duties are these: like the elders to collect the offerings at the church doors made for the poor, and to keep an account of the receipts in a separate book; annually to visit the families of the congregation and receive their offerings for the poor, and to use and apply these gifts for the benefit of the poor; when distinguished and wealthy lutherans visit the place to call upon them and ask an offering for the poor; to receive all legacies intended for the poor, and to keep an account of all these receipts. then follow full directions for the care and relief of the poor, the needy, the stranger, with a thoroughly organized system for the whole work. the deacons have nothing to do with the general affairs of the congregation, but are charged with the care of the poor and needy, and with this alone. chapter . of the office and duties of the comforter of the sick, and sexton. the congregation shall have a ziekentrooster, who shall also be the sexton (koster en knaap). the duties of this office are: diligently to visit the sick, especially such as are in need, and to bring to them the comfort and directions of the word of god. to give notice to the pastor of those who desire the sacrament. to report to the deacons any cases needing relief. to serve also as sexton to the church. they shall receive a proper salary from the consistory. chapter . of the obligations of the congregation to its preachers, elders and deacons. chapter . rules for those who receive alms from the congregation. in the articles on which the preachers of the augsburg confession in amsterdam are called, and by which they are to be governed in their whole office and ministrations, adopted in , not only are all the statements of doctrine given in the constitution repeated, but there is this additional provision: "they shall, with good judgment and reasonable prudence, exclude from the use of the sacraments and of the ministrations of our church, papists, anabaptists, schwenkfelder, calvinists, new manicheans or flacianer, and all others, who not only do not hold our doctrine, but also are an occasion of offence, and lead away the simple and weak." this amsterdam constitution is one of the most carefully prepared, well digested instruments of the kind ever produced, very full in all needed provisions for the adminstration [tr. note: sic] of the affairs of the congregation, and pervaded by a devout spirit; sound in the faith and watchful of the life of pastors, officers and members. it well deserves the prominent place it holds among the sources of lutheran organization in the new world. _the london constitution._--st. mary's church in the savoy, was organized in by the members of the older hamburg church who lived west of temple bar, and received from king william an old jesuit chapel, which stood on the ground which had belonged to the duke of savoy, which was reconstructed in ; a new church was erected in the same place in . its first pastor was m. irenaeus crusius, in whose time the constitution was adopted, in . the preface says: "we, the present pastor and deputy vorsteher, have taken the kirchenordnung used by our brethren in holland, have caused it to be translated into german, and, except for urgent reasons, have altered nothing therein, in order that our unity might the more clearly appear." the translation is made from the edition of , and benthem's translation agrees so nearly with it, that the one must have been used by the other; benthem's preface is dated , the london is dated , and seems to be the earlier. it is divided into two parts, the first containing the kirchenordnung covers the ground of the amsterdam book; the second contains the order of service which is not found in that of amsterdam, where the antwerp agenda took its place. the part containing the kirchenordung is all to which the preface refers when it is said that it was taken almost exactly from the amsterdam book. it also is divided into two parts, the first of which contains the same eight chapters already described in the amsterdam book, the ninth in the edition of having been omitted in . these chapters agree almost verbally with the amsterdam book. the statements of doctrine are exactly the same, and i have noticed throughout this part no material change, except that the duties of the amsterdam comforter of the sick are assigned to the pastor. the second part differs materially from that of the amsterdam book, the chief differences being that there is but one order of congregational officers, vorsteher, to whom all the duties of both elders and deacons are assigned; there is no comforter of the sick, but only a sexton; the contributing members take part in the election of the pastor as well as in that of vorsteher; and there is no consistory, but simply a meeting of the vorsteher, in which not only does the pastor not preside, but his presence is not mentioned. in so far as these and other minor changes allow, the very words of the amsterdam book are used. the contents of this part are: chapter i. of the calling and office of preachers and deputy church vorsteher. twelve vorsteher are to be elected by the contributing members, who in important matters shall confer with the preacher, take counsel from him and from the congregation in case of need, otherwise they shall refrain from molesting each other, except for good cause. the vorsteher shall meet once a month, and absent members are fined; they each preside in turn for one month. in cases of importance the whole contributing membership are called in, and not alone those who have held office as at amsterdam. apart from these changes the provisions are the same as for the consistory at amsterdam; questions of doctrine being decided by the pastor alone, as at amsterdam. chapter ii. of the call, office, salary and dismissal of preachers. except that the nomination and election of the preacher is made by the whole contributing membership, and that controversies concerning questions of doctrine are to be determined, when they threaten the peace or unity of the congregation, by the decision of one or three german universities of the lutheran faith, instead of by the synod, as in holland, this article is taken bodily from the amsterdam book. chapter iii. of the call and office of the deputy church vorsteher. six vorsteher are elected annually by the contributing members, without previous nomination, to serve for two years, and at the election when the names of those receiving most votes are announced, an opportunity is given for objection to any of them to be made, and if any be seriously objected to, a new vote shall be taken in those cases. the provision for installation is omitted, so that in all probability there was no imposition of hands. otherwise, this chapter is taken bodily from that concerning deputy elders at amsterdam, with the mere substitution of the word vorsteher. chapter iv. of provision for the poor. the vorsteher shall appoint two of their number, every two months, to take charge of the offerings, collections, legacies, etc., for the poor. the offerings for the poor on sunday were placed in a separate vessel provided in the church. with some slight variations the whole work of the deacons at amsterdam is here renewed, except that it is assigned to two of the vorsteher, in turn, for two months. chapter v. of the sexton. that portion of this chapter which refers to koster and knapp at amsterdam is retained, and that concerning the ziekentrooster omitted. chapter vi and vii are as at amsterdam. we here close the examination of the organization of lutheran congregations existing in this country when muehlenberg came, of the influences by which it had been produced, and of the european lutheran constitutions which then and afterwards formed the basis on which it rested. we go on to describe the gradual formation, under muehlenberg and the halle missionaries, of the constitution, afterwards accepted generally by the american congregations. henry melchior muehlenberg. in h. m. muehlenberg arrived in pennsylvania, where he not only ministered to several congregations, but soon became virtual superintendent of all the congregations. he brought the troubled affairs of his own pastorate into order. he gradually guided and was guided to a complete organization of his congregations. he prepared and introduced the well ordered constitutions by which their affairs have been regulated ever since, and which now forms the order of government throughout the body of older congregations. his labors and counsels were sought for, in ever-widening districts, until his oversight extended from the middle of new york to georgia. he gathered the pastors and representatives of the congregations together and formed the united evangelical lutheran ministry, of which union he became senior; and he prepared the order of worship used throughout the churches. whether authority from the fathers at halle and london at the beginning formally charged him with the oversight of the churches, i do not know; but the common consent of all concerned, and their urgent demand of such labor from him, actually made him senior of the ministry and superintendent of the churches, as well as missionary in chief to the scattered lutherans in this land. he was called of god to this high office, and the call came through the churches, formally perhaps, certainly really. and he was admirably fitted for this great work by natural talents and character, by liberal culture with severe formative trials in the attainment of it, and also by the peculiar circumstances and influences which surrounded him before coming to america. his large mental powers, his force and energy of purpose, his self-forgetfulness and power of endurance, his consuming zeal and devotion of his whole faculties to his work, his tender sympathy and ardent love of souls, together with his admirable judgment and prudence, made him a born ruler of men. there is one characteristic of the patriarch of the lutheran church in america which is of such importance to his own times and which, after a century has passed, continues to have so great significance, that it claims attention; it is his fidelity to the confessions of the lutheran church. the foundations of the organization of that church here were firmly placed upon those confessions in their entirety and in their true meaning. the relation of muehlenberg to the confessions was in his own lifetime openly questioned by some of his co-laborers in pennsylvania, like stoever and wagner, who affirmed that the halle pietists were not sound lutherans; the same hue and cry was raised in new york by berkenmeyer and sommer, who were representatives here of the orthodoxy, which in germany contended against pietism; other good men, like gerock and bager, who had not been sent from halle, sympathized with this feeling, and finally, with some encouragement from gerock, lucas raus, in whom personal enmity toward muehlenberg had been rankling for years, brought direct charges of want of fidelity to the confessions against him before the ministerium and offered to support them with evidence in writing. there have been those in these later years, who having themselves departed from the old confessions of our church, have affirmed that muehlenberg had allowed himself the same liberty, and that he and his coadjutors had not themselves maintained, nor required of ministers and congregations an absolute, unconditional and complete acceptance of the confessions. the charges of his contemporaries were based on their general impression concerning the halle school of pietism, and were entirely unsustained by any evidence furnished by muehlenberg. the falsity of the charges, by whomsoever made, will be shown by the facts that in the ordination of ministers, in the reception of congregations into the union, and in the constitutions which they prepared for congregations, they required acknowledgement of the confessions and adherence to them in the most absolute terms. if we take kurtz's ordination as a test, the evidence concerning which is full, we find among the questions to which he must furnish a satisfactory written answer, this one: "ob unsere evan. luth. lehre die allein gerecht-und seligmachende, und wo sie in gottes wortgegruendet sey?" is our evangelical lutheran doctrine the only justifying and saving doctrine, and on what proofs of holy scripture does it rest? to this his answer is: "ja und amen ist dieses solches, solches beweise ich, etc." "yea and amen is it such, and i prove it thus, etc." in the revers which he was required to subscribe before ordination were contained the conditions on which he received and could exercise his office, and among them these two: "iii. to teach nothing else, publicly or privately, in my congregation, except what accords with the word of god and the symbolical books of the evangelical lutheran church, and to this end diligently study the same. iv. to introduce no other ceremonies in public worship and the administration of the sacraments than those which have been introduced by the collegio pastorum of the united congregations, and to make use of no other formulary than that which they appoint for me." the declaration of the tulpehocken church, when it applied for reception, is given in full in halle records, new edition, pp. - , and shows the conditions on which congregations were received, because the paper had been prepared for that purpose and exhibits "the steadfast adherence of the united ministers to the confession and doctrine of the unaltered augsburg confession, which had here been attacked by false brethren, by fanatical sects, by epicureans and by divers others, in which assaults they had not only themselves continued steadfast, but had held firm the evangelical lutheran church members, and had gathered them and increased their number, be it said to the glory of god, who had stood by them." the doctrinal foundation on which muhlenberg [tr. note: sic] placed the congregations in their constitutions may be seen in that of the augustus church, , hereinafter given. in it was deemed better to limit the congregational obligation to the augsburg confession; i have no doubt that it was done because an acquaintance with the whole symbols could scarcely then be expected of the congregation, while they continued to demand an obligation to the whole symbols of the ministers. as to the doctrinal basis in the constitution of the ministerium, nothing was formally established, there was no written constitution until after the separation of the missions in this country from the patronage and government of the old world after the independence of the states, in . but the charges made by lucas raus afforded muehlenberg occasion to make his position very clear. these charges were referred to the swedish pastors provost wrangel and borell, to whom the written evidence was to be submitted, all of which they sent to muehlenberg so as to enable him to make his answer. that answer shows that under what he deemed unjust assault and provocation, he was capable of vigorous indignation. the charge seems to have been sustained by nothing else than the statement that halle pietists were not orthodox lutherans; and secondly, that muehlenberg alleged that the lutheran church had some imperfections. beside this charge of heterodoxy was another of life and conduct unworthy a christian, which, from the proof, seems to have consisted in not estimating the complainer sufficiently highly and not treating him as he thought he deserved. but the wounded vanity of raus had at least the good results that it caused to be written the statement in which muehlenberg, with indignation repels the outrageous charge. from this statement, preserved with the other papers in the case in the archives at halle, and copied for the new edition of the halle reports, i quote this passage: "ich biethe dem satan und seinen dienstbaren luegen-geistern trutz um etwas auf mich zu beweisen, das wider der lehre der apostel und propheten und unserer symbolischen buecher streiten sollte. ich habe oft und vielmals gesagt und geschrieben das ich an unsere evangelische lehre, nach dem grunde der apostel und propheten und unserer symbolischen buecher, keinen irrthum, fehler oder mangel faende." "i defy satan, and all the lying spirits who serve him, to prove against me anything in conflict with the doctrine of the apostles and prophets and of our symbolical books. i have often and again said and written that i have found in our evangelical doctrine, founded on the apostles and prophets, and set forth in our symbolical books, neither error, fault or anything wanting." if these words are not clear enough and strong enough to answer any charge of confessional disloyalty, it would be difficult to say how it could be done. i must avoid any entrance into the personal life of muehlenberg, but there were influences exerted on him by his surroundings which trained and fitted him for his great life-work as the organizer of the lutheran church in america, to which i must allude. until his twenty-second year he lived at eimbeck, formerly a free city, but then in the grubenhagen principality of the duchy of brunswick-lueneburg. the church at eimbeck had been reformed and set in order by nicholas amsdorf, but long before muehlenberg's time, it had come under the jurisdiction of the lueneburg ko. the edition issued by frederick duke of br. luen., in , being in force during muehlenberg's youth. afterward at goettingen, though the city had its own ordnung, originally prefaced and sent by luther, its worship was substantially that of the calenberg principality of br.-luen. so that until his twenty-eighth year he lived where the government and worship of the church were ordered under the directions of the two branches of the great family of koo of brunswick-lueneburg. in the preparation of these books such men as luther, melancthen, bugenhagen, amsdorf, corvinus, chemnitz, andreae and john arndt took part. they are of the noblest and purest type of lutheran ordnungen, and we can well discern the effect of attendance on services of worship so ordered upon muehlenberg when he came to prepare the liturgy for the churches here. when he came to halle he entered within the domain of the margravate of brandenburg. within the territory of this margravate were found the most extraordinary arrangements in church affairs which existed in any part of the lutheran church in germany. in the duchies of cleve, julich and berg, the presbyterians or reformed from the netherlands, welcomed as refugees, had secured a full, self-governing, presbyterial system in the congregation, classis and synod. under its influence the lutheran church had largely adopted the same system. the lutheran ko in force in muehlenberg's time says: "each congregation shall have its own elders and vorsteher, who with the pastors of the place constitute a presbytery or consistory. there were to be four or six elders, one half elected each year by the presbytery. those going out of office could nominate their successors." the duties of the elders were: with the pastors, to have oversight of the spiritual concerns of ministers and congregations, to visit from house to house, to attend the synod, to report transgressors to the pastor, to admonish them, to exclude the recusant from spiritual privileges, in short, to exercise discipline in connection with the pastor. their whole spiritual office was ordered after the manner of calvin at geneva, and of the refugee presbyterian congregations. in each congregation were deacons in charge of the alms, appointed by the government, or, like the elders, by the presbytery or consistory. the whole care of gathering, keeping and distributing all alms was given to them. the classis, which met once or twice a year, was composed of all the ministers of the district, with one elder from each congregation, with schoolmasters and kuesters as found good. above the classis was the synod, which met annually, composed of pastors and elders. a general synod of representatives, four pastors and two elders, from the synod of each province united the whole. we cannot but think that muehlenberg's familiarity with these arrangements in mark brandenburg was a part of the training which influenced him in the organization of the church here. and in halle itself, spener had earnestly advocated the advantages of such arrangements. he fervently desired and commended the above peculiar provisions, so unfamiliar to the lutheran church generally in germany. constitutional history of st. michael's church, phila. when muehlenberg came to philadelphia in december, , he presented his credentials and was accepted as pastor, in behalf of the congregation assembled in the swedish church, by the three elders and four vorsteher. the first change made by muehlenberg and brunnholtz was in , partly for the purpose of legally securing the property. the deed of the property, and the responsibility for debts incurred in erection of the church, were in the name of four vorstehers. under the law, trustees could hold church property in trust, and twelve trustees were appointed, to whom all these things were transferred. these trustees were named by brunnholtz and muhlenberg, [tr. note: sic] the pastors being of the number. there was no limit of time established, but a vacancy made by death or removal was filled by election by the remaining trustees. but these persons are afterward called elders. for legal purposes they were trustees, and the property held by them as such. but they were a body of elders, not elected by the congregation, but chosen by the pastors at first, and self-perpetuating. they selected the vorsteher and presented their names to the congregation to afford opportunity for objection. if not objected to they were installed. these trustees, including the pastors, with the vorsteher, elected by themselves, constituted the church council. as at the time of the reformation, recourse was had to the princes as rulers, so here in the beginning it was thought wisest and safest to vest the government of the congregation in a few set over them by authority. under this arrangement, the administration of affairs went on from until steps were taken to prepare a new constitution, in . an address to the congregation in , presents a survey of the whole course of procedure. brunnholtz says: " . on the xii. sun. p. trin., , twelve men were publicly announced by me from the pulpit as elders. . in connection with these men, i chose four men as vorsteher, one-half to go out each year, as has since then been the custom. . these elders and vorsteher, when assembled under the direction of the pastor, were called the church council, because in their meetings they took counsel together and made decisions. thus was laid the foundation of our administration for the future erection of the church." the trustees or elders were not installed. the vorsteher were installed publicly. the record of zion's church gives fully the questions asked in . an account of the installation of the vorsteher is given in the record, which, as it is the earliest we have found, may well be described. the two new men came forward, and brunnholtz said: "the men chosen by us from four proposed stand here before you, against whom it is to be hoped that you have no objection to make, as you did not appear (at the annual meeting, when the names were announced). they are john kuhn and c. r. uhl. dear brethren j. k. and c. r. u., i will ask you the following questions, to which you will assent by saying 'yes.' . is with reference to purity of life and setting a good example. . will you strive to aid in advancing the welfare of the congregation in all things internal and external? . will you live in peace with the two other vorsteher? . will you keep strict account of all monies received and keep them safely in the chest? , . concerning keeping order in church and caring for payment of salaries. then answer by saying 'yes' and giving me your hand. and you, members of the congregation, will you love and honor them, stand by them in all that is good, etc.; then answer 'yes.' you, j. k. and c. r. u., are hereby declared and confirmed as vorsteher. and you, beloved brethren," naming them, "who go out of office, receive my hearty thanks and those of the congregation." this preliminary arrangement is merely described in the record of the church council. it was not prepared in form as a written constitution, indeed a moderately full account of it is not given until , though the duties of the vorsteher are described in . then there was no written constitution at philadelphia until , so far as any known evidence shows. i am strongly inclined to believe that this arrangement at philadelphia was made chiefly by brunnholtz, who, since june, , had sole charge of the congregation there. muehlenberg was, of course, a pastor there also, but in the division of labor, the actual care of the congregation was committed to brunnholtz. that muehlenberg was consulted and gave his consent is to be supposed, but that he gave way to the desires and plans of his associate is natural. at the trappe, where muehlenberg lived and had charge, he introduced an arrangement which was different from that at philadelphia, and which may naturally be supposed to represent his views, as the other did those of brunnholtz. as it is the earliest written document having at all the nature of a congregational constitution which has come down to us from the halle men, an account of it may well deserve a place. constitution of the trappe congregation, . "in the year of our lord , may , in the evangelical lutheran church called augustus church, in providence township, philadelphia county, the following persons" (twelve names given) "were elected as church council, by the whole congregation, at a free election, by a majority of votes, under certain conditions for life. the before-named elected elders and church councilmen hereby promise, before the most holy god and the christian congregation, by their own signature, by the help of god, faithfully to observe and execute the following articles and duties, to the best of their ability, so long as they remain in office, to wit: " . they shall strive, as they hope for their soul's salvation, that the evangelical doctrine, according to the foundation of the apostles and prophets and our symbolical books, be ever more fully apprehended by their own souls, and that it may be adorned by their godly conversation, to the end that they not only rule well their own households but also be examples to the whole congregation. should, however, which may god avert, any one of them fall away from the pure evangelical doctrine and organization, and unite with some sect or with none, or fall into open sin against the ten commandments of god, then the pastor and other church councilmen shall admonish him, as prescribed in matt. , and should the admonition be of no avail, he shall be removed from office, and shall have no right in the church, school, or their property, until he heartily repents and amends. " . they shall keep all deeds of church and school property and all accounts of church and school building funds and of all collections and alms in a chest procured for that purpose, that they may be preserved for posterity. the chest shall have two locks and two keys, one to be kept by the minister and the other by the church councilmen. " . they shall watch carefully that in the augustus church and school, the evangelical doctrine, according to the foundation of the apostles and prophets and our symbolical books, be perpetuated to our descendants. and to the end that this aforesaid doctrine and organization (oeconomic) may be maintained, beside believing prayer, it is their duty to strive to continue in unity and intimate friendship with our spiritual fathers and patrons, and their true successors in london and halle, as also with the other united congregations in this country, and their lawful pastors, and to make known any failure or decay in this respect. " . should the augustus church be remembered by their last testaments by devout members with money or lands, or receive them in any other manner, then two church councilmen shall be elected, to whom such church property shall be entrusted." (directions for investment and administration follow.) "but these moneys shall not be used for any other purpose than for the preservation and perpetuation of the true service of god, according to our evangelical doctrine and organization. " . the regular pastor and the church councilmen shall take care that no strange preacher outside of our communion, let him bear what name he will, shall preach or administer the sacraments in our augustus church or school-house, that the congregation may not be thrown into strife. whosoever will preach, or minister in any way, in our church must either have been sent by our fathers and benefactors in europe, or be in connection with our united congregations and ministers, and have been examined to see that he holds the true evangelical doctrine and leads a christian life, for this church has been established and consecrated for this doctrine and for no other. " . on the day after new year, in every year, the accounts of the collections and alms shall be presented in the presence of the church councilmen, and at the same time an inquiry shall be made as to how much or little of the minister's salary has been collected. the members shall also be reminded that they also should attend and learn how the accounts of the congregation stand. " . as often as necessary the pastor shall, through the vorsteher, call the church councilmen together, or himself invite them at a public service, to the end that together they may consider, consult and decide when there is need to build or to repair, to resolve or to execute. " . no one of the church councilmen shall have authority to do anything which requires a decision by all, but what is needful to be done shall be considered and decided by all in common. but if members are unable to be present through sickness or other causes, or if those present are not of one mind, the majority shall decide. " . when the church council (kirchen collegium) meets, the pastor shall begin with prayer to god, and then he shall present the matters to be considered. he himself shall have two votes, and he shall take diligent care that all things be done in an honorable, christian and orderly way, for god loves order and hates disorder. " . whoever would be and remain a regular member in our christian church should strive to be at peace with all men, according to christ's teachings, and rather endure wrong than to contend for trifles, and when any of us are subjected to so great wrong that he cannot bear it, the christian magistracy is appointed to protect the good and to punish the wrong doers. but when brothers, members of one congregation, dispute about every little matter, and hasten to bring it before the magistrates, an occasion of offence is given, as paul says in i cor. : - . if, therefore, the members of our congregation have any disagreement with each other, they should appear before the church council and be directed and reconciled in a christian manner, if the matter may thus be adjusted. if, however, any will not do this, but is disposed rather to quarrel and judge, and will not yield when it is reasonable, and stubbornly persists in his own wrong-headed way, he should be excluded from the congregation until he confesses his wrong and amends. " . the week before the lord's supper is administered the church council should meet, when necessary, to settle any strife. " . when the annual great church convention is held (meeting of the ministerium), two of the church councilmen must, without fail, be sent as delegates, in the name of the congregation, to consult and advance the common welfare. but as these two men will have expenses, such expenses should be repaid out of the common treasury, if they request it, for the laborer is worthy at least of his food, even though he desire no reward. " . when letters in common are to be sent to our reverend fathers and benefactors in europe, or to other congregations, or our members desire testimonials for naturalization, the church councilman should not hesitate to sign them. " . if any man has aught against a church councilman, and hesitates about speaking to him of it, in love he may report it discreetly to the pastor, who will speak to him of it kindly. and so when any man has aught against the pastor, he may tell it to such councilman as has most fully his confidence. " . if any matter of great importance is transacted by the church council, it shall be reported to the fathers in europe, and if on all sides it is thought best, it shall be recorded in the church record, and be transmitted for the benefit of our descendants. " . no meeting of the church council shall or can be held without the regular pastor, much less shall any resolution go in force without his signature. "if the church councilmen observe all these regulations, continue steadfast in the pure doctrine of the faith and lead holy lives as children of god; if they rule well their own houses and families and serve as examples to the flock: to the best of their ability, by the grace of god, do their part that the holy gospel be perpetuated to our latest posterity, satan and the world may indeed make sport of them, but god will be their shield and their great reward here on earth and hereafter forever. all that they have done to his honor, though they have only given a cup of water in his name, the lord will acknowledge at the last day, before the multitude of many thousand angels and elect ones, and will say that it was done to him. but should they use this office unfaithfully, and prove an occasion of offense to the congregation, which may god in mercy prevent, they will bring double condemnation on themselves. to the above duties, in general and in particular, we obligate and pledge ourselves by our signature with our own hand. done at providence, july , ." (signed by all the councilmen before witnesses.) there is no mention made of vorsteher, except incidentally in section , which is the more astonishing, as the annual settlement of accounts, in the same book, in the handwriting of muehlenberg, both before and after the adoption of this constitution, mention the settlement as made by the pastor, elders and vorsteher. there are also entries in and , of the election, _per plurima vota,_ of vorsteher and of elders, probably to fill vacancies made by death. these vorsteher were elected annually and this constitution makes the elders serve for life. the above document is followed by a carefully prepared constitution and rules for the parochial school. we see that muehlenberg avoided the chief mistake of brunnholtz in that he did not make the elders appointees of the pastor, but gave their election to the whole congregation. the constitution of , in st. michael's, philadelphia, proved even more unsatisfactory as the congregation increased in size. the interests at stake grew constantly larger, and the powers entrusted to the elders could scarcely be so exercised that dissatisfaction should not arise. the elders elected the pastor, they filled all vacancies in their own number, they selected the deacons, they decided all questions of the purchase of property, and the incurrence of debt, and in all these matters the congregation had no control. it was an almost inevitable result that the pastor and schoolmasters should try to keep in friendly relations to the elders, and thus they arrayed against themselves all who were dissatisfied. brunnholtz had died, , and heintzelman had preceded him in , and the elders had elected handschuh as pastor, who, though a devout and earnest man, had the most sickly pietism of any of the halle men, and was the weakest of all the philadelphia pastors, before or since; he was subject to very great prejudices and strongly inclined to build up an ecclesiola of his own type within the congregation. the resistance, estrangement and animosity toward the existing arrangements, grew gradually to be so great that the peace and unity of the congregation were threatened to such an extent that vigorous measures must be taken. the congregation demanded a fuller control of its own affairs, handschuh and his elders sternly resisted the demand, and were convinced that the world would fall if the whole congregation were allowed to usurp the control which could only be wisely exercised by a few selectmen. the peril and strife grew so great, that after a long struggle it became an unavoidable necessity that muehlenberg should be recalled to his office as chief pastor, and a new constitution prepared and adopted. dr. mann has presented, in chapter xxii. of his life of muehlenberg, a most admirable account of the whole movement which resulted in the presentation of the new constitution; of the difficulties which preceded and made necessary its preparation, as well as of those which attended its introduction into the congregation, to which the reader is referred. the two chief objections to the constitution of were that the pastor and elders were not elected by the people and thus became a close corporation, self-perpetuating and not subject to control by the congregation, and secondly, that property could be bought and sold and debt incurred, for which the congregation was responsible, without their having any voice in the matter. these evils must be remedied in the new constitution. the new constitution was prepared by muehlenberg in consultation, of course, with handschuh and the elders, and pre-eminently with the swedish provost wrangel. months were spent in its preparation. the local difficulties and wants received the most careful consideration and some few of its provisions were temporary, and made in view of the previous arrangements. thus the old elders were retained for life as trustees, but after their death the elders who took their place were to be duly elected by the congregation, and in the revision after the incorporation the name of trustee was removed. but muehlenberg rose above the present necessities and conditions of the local congregation, and designed this constitution to be, as it became, the one which should be the general constitution for all the united congregations of the ministerium. he had a full apprehension of the importance of the work in which he was engaged, and devoted to it his wisest judgment, and the results of his own experience and varied observations in the working of congregational constitutions. he also recognized the character of the civil government of the land and strove to bring the congregational government into harmony with it. he succeeded in gradually allaying the diversities and animosities at philadelphia, and after the completion of the constitution, it was accepted by the congregation and publicly subscribed, first by himself, then by handschuh and the elders, then, within a short time, by five hundred heads of families. thus the foundation was laid on which the permanent prosperity of st. michael's congregation rested, and on which it still peacefully rests. this constitution, with the removal of the temporary provisions at philadelphia, was at once accepted by the congregations at providence and new hanover; in lancaster, during a visit of muehlenberg, soon after gerock left, in , at york under kurtz, in , and earlier or later, by most of the prominent congregations connected with the ministerium, at least in its chief provisions. _constitution of st. michael's church, philadelphia, ._ we, the subscribers, the lawfully called pastors, trustees, elders, vorsteher and communicant members of the ger. ev. luth. congregation of st. michael's church, acknowledge and bind ourselves to the following church and school constitution. chapter i. of the pastors. . the present living pastors, and their successors regularly called, shall preach the word of god, as given by the apostles and prophets, and in accordance with the unaltered augsburg confession, publicly, purely, briefly, clearly, thoroughly, and to edification. they shall also have liberty on week-days, or in the evening to hold meetings in the church or school for edification, admonition and prayer, as their circumstances and strength allow; and in addition, in accordance with the command of christ their master, take most diligent care that the word of god be freely sown, as living seed, and that the congregation be directed to true repentance of heart, living faith, and the power of godliness, unto their soul's salvation. . the regular pastors, as faithful stewards of the mysteries of god, shall, at proper times, administer the holy sacraments to those who apply for them in the appointed way, and who are fit, worthy and well prepared to receive them, at least in so far as external evidence shows; but they shall also have liberty, to be exercised conscientiously, not by reason sinful passion of whatever kind, but according to the rule of the divine word, to exclude from the holy supper, and from standing as sponsors at baptism those who spiritually live in grievous sin and transgression, contrary to the salutary doctrine of our lord jesus christ, or who by undisputable evidence are convicted thereof, until they have amended. . they shall not hesitate, when possible, to visit the sick, etc. . they shall especially have regard to the instruction of the young--superintend and visit the schools, etc. . they shall preside at the annual kirchenrechnung, and at all meetings of the church council, and at the election of officers, etc. . they shall not absent themselves from the annual general church meeting, or convention of the regular ministers, without the most urgent necessity and the weightiest reasons, but willingly attend and also assist as much as possible, in serving vacant congregations connected with it, etc. . they shall themselves discharge the duties of their office in church and school, as faithful stewards, as god may give them health and strength, and not have any minister or student take their place, who has not been examined and duly called and ordained in accordance with our evangelical church government, etc. it is not in conflict with this rule that our regular ministers should invite another of rightfully called ministers connected with us, when visiting them, to preach for them. . if a pastor of our congregation, should give occasion for serious offense, scandal or injury to the congregation, either in doctrine, or in life and conversation, or by violation of this church constitution; then the degrees of admonition shall be impartially followed, in the manner here described: ( .) the elders, or two-thirds of them, shall lay before such pastor, with gentleness, the offense in doctrine of life which have been evident, or which have been sustained by two or three indisputably credible witnesses, and if he prove to be guilty, admonish him to amendment. ( .) should this avail nothing, the whole church council shall invite the nearest pastors of the united congregations to meet at a convenient place, and in their presence renew the admonition. ( .) should this also fail of the desired end, the matter shall be considered at a special meeting of the united ministerium, or at the annual meeting, if it admits of such delay, and there be thoroughly examined, and the minister, if found to be guilty, and offending, shall be suspended from his office and benefices, and a full account thereof be published. . the election of a pastor shall be held in the following manner: the whole church council shall consult with the older pastors of the united congregations, and carefully deliberate on this important matter and take note of the grace, gifts and experience of the several pastors, and at successive sessions impartially consider which one would best suit the vacant congregation, and at the same time would be willing to accept a call. when they agree upon some one as suitable for the congregation, they then invite him to preach a trial sermon, or as a visitor, and several sundays or other days afterward, they shall ask the communicant members of the congregation for their opinion, or their vote may be sent in writing to the church council, whether they desire to receive and acknowledge him as their pastor or not. should two-thirds of the whole church council and two-thirds of the communicant members agree in approving the election, he shall be called. should there be no one in the american lutheran ministerium who suits, and is willing to accept a call, the church council shall have full liberty, with the consent of the congregation, and of the united ministerium, as they may deem best, to write to some godly reverend consistorium, or ministerium, of the ev. luth. church in europe, interested in the extension of the kingdom of christ, and call one or more pastors, on condition that they be duly examined, rightfully ordained, pure in the evangelical doctrine, and edifying in life and conversation, as becomes their doctrine. . as to salary of pastors. . in the public worship, the administration of the holy sacraments as well as all other ministerial acts and ministrations, the pastors shall conform to the agenda and usage, which have been introduced, until such time as the united ministerium and the congregation shall deem it necessary and profitable to make a better. chapter ii. of the external government of the congregation. . the congregation shall, by virtue of this new constitution, have the perpetual right and liberty, to elect and confirm, in christian order, by a majority of votes, the officers and ministrants necessary for the congregation. . the church council of the congregation shall hereafter consist of the trustees, six elders and six vorsteher, regularly elected or confirmed by the congregation. (the pastors were trustees. in the council was made to consist of the pastors, elders and vorsteher, the trustees being omitted.) . temporary provision for the surviving trustees. . the mode of election of elders shall be as follows: .) the whole church council shall assemble on the day before the election, shall select from the members who have subscribed this constitution, according to their best judgment, impartially, without respect of persons, eighteen worthy christian men of good repute, whose names shall be distinctly written down and be presented to the congregation at the election. .) at the election the congregation present shall have the right and liberty to elect, by a majority of votes, six elders out of the eighteen persons presented. these six elders shall be presented to the congregation by the pastors at the next public service, be reminded of their duties, and their names be entered in the church record. .) the aforesaid six elders continue in office for three years, god willing, if they demean themselves as becomes their office; but the congregation shall always have liberty to re-elect them, if they consent to allow it. . as regards the office of the vorsteher, it shall be as heretofore, except that there shall be six, instead of four, of whom one-half go out of office after serving two years, and new ones are to be elected in their place, in the same manner as is prescribed in the . for the election of elders. the vorsteher also shall be presented publicly to the congregation by the pastors, be reminded of their duties, and thanks be returned to those who go out of office. should any person elected as elder or vorsteher, decline, without sufficient reason, to accept the weighty office, he shall not go free without paying a considerable donation into the treasury; and then the person who received the next highest number of votes shall be presented. if the vote for several persons be a tie, the church council shall decide the case. . in the above described manner the church council is constituted of trustees, elders and vorsteher. . when any important and weighty matter arises in the congregation, of whatsoever kind, whether within or without the church, whether it concerns the parsonage or school-house, the church yard or the burial place, it shall not be decided by the pastors alone, nor by the other trustees alone, nor by the elders alone, nor by the vorsteher alone; but it must be carefully and well considered by the whole church council, and be approved by, at least, two-thirds of their whole number, and after that be laid before the whole congregation, and be approved by two-thirds of the communicant members of the congregation, especially when it demands contribution from the members. for these purposes, in such weighty matters, the whole church council shall be publicly invited to meet, and no member shall absent himself without sufficient cause, and no decision shall be valid or dare be executed, which has not been approved and taken by two-thirds of the members, entered in the record and subscribed by their signatures, to the end that all occasion for strife may, so far as possible, be avoided. . the duties of the ruling elders are, among others, these: .) they shall endeavor, by the grace of god, to set a good example, as well to their own households as to the congregations, by a christian life and conversation. .) take care, with the pastors, that the evangelical doctrine and christian discipline be maintained and perpetuated in the congregation. .) that the debts of the congregation, both principal and interest, be decreased and removed, by payments from the treasury and by generous gifts, in the most advantageous manner. .) that the ministers of the word in the congregation be supported. .) that the account of all receipts and expenditures be carefully kept, be submitted to the whole church council on the day before the annual congregational meeting, be examined, approved and subscribed by the trustees, and there be publicly laid before the congregation at the meeting, and be entered in the record. .) they shall attend the school examinations, and by several deputies, to be elected by the church council from their number, be present at the annual meeting of synod, and in all other matters aid in promoting the welfare of the congregation. . the duties of the vorsteher are, among others, these: .) they shall set an honorable christian example to the congregation. .) they shall render all necessary aid at the public and special services of worship and in the administration of the lord's supper, especially at the kinderlehre and in the visitation of the sick. .) they shall gather the offerings, keep an account of the same, and pay them over to the elders as often as they may deem necessary to the welfare of the congregation. .) they shall maintain good order at the services of public worship. .) should they find disorder, discord or occasions of offense in the congregation, they shall endeavor to remove them, or report them to the church council, that remedies may be applied in time. .) they shall collect the pew rents, and the charges for burial places. .) they shall give notice to the elders of special meetings of the church council, attend all meetings of the council and especially the annual meetings to prepare and present the financial accounts, give in beforehand their own accounts, and help to decide when any important matter is to be determined or adopted. . and inasmuch as church offices and ministrations in the country, although before god weighty and important, are yet considered contemptible by the ignorant and evil-minded, and are therefore exposed to many unfavorable criticisms and suspicions, when administered as god's word directs; therefore, no complaint against pastors, trustees, elders or vorsteher shall be entertained, unless sustained by two or three credible witnesses, i tim. : . if, however, real offenses and transgressions, as gal. : - ; : , become evident in the case of one or the other, which may god avert, the whole church council shall appoint an impartial committee, and through them examine the case, and pursue the grades of admonition, as christ has commanded, without respect of persons. chapter iii. of the members of the congregation. . whoever would be a regular member of our evangelical lutheran congregation of st. michael's church, have a vote at elections, have part in the rights of membership and hold office therein; must, in accordance with christ's command, so far as external evidence shows: .) be baptized; .) receive the lord's supper; .) not live in open works of the flesh, gal. : ; but, .) lead a christian life, and not be engaged in any disreputable occupation; .) contribute, according to ability, to the support of church and school and of the laborers in the same, so long as there is need, be it little or much, though it were only a cold water; .) be subject to christian order and discipline, and allow himself to be corrected in brotherly love, when he does wrong; .) and, next to god and the government, so conduct himself toward the faithful pastors and elected officers of the congregation, that they may administer their office with joy and not with grief. . whosoever fails in the aforementioned points, or in any of them, wilfully and of purpose, and will not by the grace and mercy of god correct his fault after the degrees of admonition have been observed, nor will be subject to christian order, he cannot and shall not be a member of our evangelical lutheran congregation, and he shall have no right or share in its privileges, still less have right to vote or to hold office. . in case anyone of the communicant members of the congregation, should, through the deceitfulness of sin and of satan, fall into gross sin, or open works of the flesh, which may god avert, and should such offense be established by credible and incontestible evidence, then shall he: .) be privately admonished by the pastor and be counselled to true repentance and reconciliation through faith. .) should this not avail, he shall again be admonished by the pastor, in the presence of the elders and vorsteher. .) should this fail, he shall be excluded from the congregation, in the presence of the church council or by its action, and he shall have neither part nor will, until by the goodness or the severity of god, he has been led to repentance and ask forgiveness of the congregation for the offenses committed, which shall be done through the pastor, without mention of the name. in such case he shall be received again and acknowledged as a member, if his life and conversation prove the repentance and amendment to be sincere. this constitution as a whole and in all its parts, shall be held inviolate in our evangelical lutheran congregation of st. michael's church and dependencies, and shall hold good and continue in force, until the whole church council and congregation, or at least two-thirds of both, to wit, of the council and of the communing members, shall deem it necessary and useful to amend, or to add, or to exclude anything in the same; all of which is certified by our signatures; done at philadelphia, oct. , . this constitution was with few modifications accepted by the united congregations, one after another. it was the basis of the new congregations formed. it was carried by the minister's throughout the wide limits of pennsylvania and adjacent states. it was inherited by new synods formed out of the penna. ministerium. it was carefully studied and its main features adopted by the preparer of the formula of government and discipline of the synods of west pennsylvania, maryland and virginia, and then became that of the general synod. the great body of the congregations in this country, outside the bounds of recent german synods in the west, are organized on its plan. as to its character, it bears marks on its surface of reformed influence. it contains the reformed provision of elders and even the characteristic calvinistic designation, ruling elders. the determination of its character was undoubtedly influenced by reformed forces. the swedish constitution in this country in wrangel's time, and before, was probably brought from the dutch church at new york, and may even have already felt the power of the reformed church of england. the church of amsterdam undoubtedly was greatly influenced by the organization of the reformed churches of the netherlands. the lutheran churches in new york and new jersey were certainly moulded by that of amsterdam and london, as well as by the surrounding dutch reformed churches. and these all had some influence in shaping the form of the philadelphia constitution. and then, too, our churches here were in close relation to the german reformed churches in the same section, and they greatly influenced, not so much the ministers as the people, to whose demands the constitution was in part a concession. but, nevertheless, the resemblance is more in outward form than inner spirit. there are elders, but the whole spirit which creates and pervades the office of ruling elder in the ordonnances ecclesiastiques de l'eglise de geneve, the koo. of the netherlands, even of the lutheran churches in mark brandenberg, is entirely wanting. the elders and vorsteher are so much alike that the care of the purity of the church is attributed more to the one, and that of the poor more to the other, but it is a distinction with little difference. the trustees were required by the law of that time and are no integral part of the plan. the elders and deacons are the representatives and agents of the congregation and their office rests only on the right of the congregation to act, and its ability to deputize some to act for all. the needs of the church's affairs call for some such deputies and they are provided. the american representative and elective mode of government had perhaps as much influence as anything else in forming the views of the people; and the adaptation of this constitution to these sentiments and wants and modes of thought and action has been the chief reason for its general acceptance and permanent endurance. beale m. schmucker college, class of american lutheranism volume i early history of american lutheranism and the tennessee synod by f. bente st. louis, mo. concordia publishing house preface. essentially, _christianity_ is the special divine faith in the truth revealed by the bible that we are saved, not by our own efforts, works, or merits, but alone by the pure and unmerited grace of god, secured by christ jesus and freely offered in the gospel. and the christian church is the sum total of all those who truly believe, and therefore confess and propagate this truth of the gospel. accordingly, the _history_ of christianity and of the christian church is essentially the record concerning this truth, _viz.,_ how, when, where, by whom, with what success and consistency, etc., it has been proclaimed, received, rejected, opposed, defended, corrupted, and restored again to its original purity. _lutheranism_ is not christianity _plus_ several ideas or modifications of ideas added by luther, but simply christianity, consistent christianity, neither more nor less. and the lutheran church is not a new growth, but merely the restoration of the original christian church with its apostolic, pure confession of the only saving christian truth and faith. the _history_ of lutheranism and of the lutheran church, therefore, is essentially the story concerning the old christian truth, restored by luther, _viz.,_ how, by whom, where, when, etc., this truth was promulgated, embraced, rejected, condemned, defended, corrupted, and restored again to pristine purity. as for _american lutheranism,_ it is not a specific brand of lutheranism, but simply lutheranism in america; for doctrinally lutheranism, like christianity, with which it is identical, is the same the world over. neither is the american lutheran church a distinct species or variety of the lutheran church, but merely the lutheran church in america. the _modified_ lutheranism advocated during the middle of the nineteenth century as "american lutheranism" was a misnomer, for in reality it was neither american nor lutheran, but a sectarian corruption of both. hence, also, the _history_ of american lutheranism is but the record of how the christian truth, restored by luther, was preached and accepted, opposed and defended, corrupted and restored, in our country, at various times, by various men, in various synods and congregations. in the history of american lutheranism _four names_ are of special significance: muhlenberg, schmucker, walther, krauth. h. m. muhlenberg endeavored to transplant to america the modified lutheranism of the halle pietists. s. s. schmucker's ambition was to transmogrify the lutheran church into an essentially unionistic reformed body. c. f. walther labored most earnestly and consistently to purge american lutheranism of its foreign elements, and to restore the american lutheran church to its original purity, in doctrine as well as in practise. in a similar spirit charles porterfield krauth devoted his efforts to revive confessional lutheranism within the english portion of our church. the _first volume_ of our presentation of american lutheranism deals with the early history of lutheranism in america. the second, which appeared first, presents the history of the synods which in merged into the united lutheran church: the general synod, the general council, and the united synod in the south. the third deals with the history of the ohio, iowa, buffalo, and the scandinavian synods, and, _deo volente,_ will go to press as soon as concordia publishing house will be ready for it. in the fourth volume we purpose to present the history and doctrinal position of the missouri, wisconsin, and other synods connected with the synodical conference. as appears from the two volumes now in the market, _our chief object_ is to record the principal facts regarding the doctrinal position occupied at various times, either by the different american lutheran bodies themselves or by some of their representative men, such comment only being added as we deemed indispensable. we have everywhere indicated our sources, primary as well as secondary, in order to facilitate what we desire, _viz.,_ to hold us to strict accountability. brackets found in passages cited contain additions, comments, corrections, etc., of our own, not of the respective authors quoted. as collateral reading, especially to pages to of vol. i, we urgently recommend the unique, thorough, and reliable work of our sainted colleague _dr. a. graebner:_ "geschichte der lutherischen kirche in amerika. erster teil. st. louis, mo. concordia publishing house, ." while, as stated, the immediate object of our presentation is simply to state the facts concerning the questions, theologians, and synods involved, it self-evidently was an _ulterior end_ of ours also, by the grace of god, to be of some service in furthering and maintaining the unity of the spirit, an interest always and everywhere essential to the lutheran church. "may the almighty god and father of our lord jesus grant the grace of his holy spirit that we all may be one in him and constantly abide in such christian unity, which is well-pleasing to him! amen." (_form, of conc_., epit., , § .) f. bente, concordia seminary, st. louis, mo. july , . table of contents. american lutheranism............................page introduction.................................... - early history of american lutheranism......... - lutheran swedes in delaware.................... - salzburg lutherans in georgia.................. - lutherans in new york.......................... - justus falckner................................ - joshua kocherthal.............................. - william christopher berkenmeyer................ - deterioration in new york...................... - new york ministerium........................... - john christopher hartwick...................... - germantown, pennsylvania....................... - slavery of redemptioners....................... - lutherans in pennsylvania...................... - henry melchior muhlenberg...................... - further activity and death of muhlenberg....... - muhlenberg's confessionalism................... - muhlenberg's pietism........................... - muhlenberg's hierarchical tendencies........... - muhlenberg's unionism.......................... - training of ministers and teachers neglected... - deterioration of mother synod................. - unionism in the ascendency................... - typical representatives of synod............. - synod's unlutheran attitude continued........ - lutherans in south carolina.................. - the north carolina synod..................... - critical conventions......................... - gottlieb shober.............................. - north carolina rupture....................... - lutherans in virginia........................ - special conference in virginia............... - synod of maryland and virginia............... - tennessee synod.............................. - organization................................. - objections to general synod.................. - attitude as to church-fellowship............. - efforts at unity and peace................... - tennessee justifying her procedure........... - doctrinal basis.............................. - confession enforced.......................... - anti-romanistic attitude..................... - anti-methodistic attitude.................... - anti-unionistic attitude..................... - tennessee and missouri....................... - peculiarities of tennessee synod............. - the henkels.................................. - american lutheranism. introduction. . christianity the only real and true religion.--religion is man's filial relation to, and union with, god. natural religion is the concreated relation of adam and eve in their state of innocence toward their creator. fallen man, though he still lives, and moves, and has his being in god, is, in consequence of his sinful nature, _atheos,_ without god, and hence without true and real religion. his attitude toward god is not that of a child to his father. heathen religions are products of the futile efforts of men at reconciling god and restoring union with him by their own penances and works. they are religions invented and made by men. as such they are counterfeit religions, because they persuade men to trust either in fictitious merits of their own or in god's alleged indifference toward sin. christianity is the divine restoration of religion, _i. e.,_ of the true spiritual and filial relation of fallen man toward god. essentially, christianity is the divine trust and assurance that god, according to his own merciful promise in the gospel, is, for the sake of christ and his merits, my pardoning and loving father. it is the religion of justification, restoration, and salvation, not by human efforts and works, but by divine grace only. paganism believes in man and his capacity for self-redemption; christianity believes in the god-man and in salvation by his name and none other. from mohammedanism, buddhism, and all other religions of the world christianity differs essentially, just as jehovah differs from idols, as divine grace differs from human works. christianity is not one of many species of generic religion, but the only true and real religion. nor is christianity related to other religions as the highest stage of an evolutionary process is to its antecedent lower stages. christianity is divine revelation from above, not human evolution from below. based, as it is, on special divine interposition, revelation, and operation, christianity is the supernatural religion. and for fallen man it is the only availing and saving religion, because it alone imparts real pardon, and engenders real and divine assurance of such pardon; because it alone really pacifies the conscience and fully satisfies the heart; and because it alone bestows new spiritual powers of sanctification. christianity is absolute and final, it is the _non plus ultra,_ the alpha and omega, of religion, because its god is the only true god, its mediator is the only-begotten son of god, its ransom is the blood of god, and its gift is perfect union with god. compare john , ; acts , ; john , ; , ; gal. , . . romanism, rationalism, arminianism, synergism, etc., are heathen remnants within, and corruptions of, christianity, elements absolutely foreign to, and _per se_ subversive of, the religion of divine grace and revelation. . the church and its manifestations.--the christian church is the sum total of all christians, all true believers in the gospel of salvation by christ and his merits alone. faith always, and it alone, makes one a christian, a member of the church. essentially, then, the church, is invisible, because faith is a divine gift within the heart of man, hence beyond human observation. _dr. walther:_ "the church is invisible because we cannot see faith, the work of the holy spirit, which the members of this church have in their hearts; for we can never with certainty distinguish the true christians, who, properly, alone constitute the church, from the hypocrites." (_lutheraner,_ , .) _luther:_ "this part, 'i believe a holy christian church,' is an article of faith just as well as the others. hence reason, even when putting on ever so many spectacles, cannot know her. she wants to be known not by seeing, but by believing; faith, however, deals with things which are not seen. heb. , . a christian may even be hidden from himself, so that he does not see his own holiness and virtue, but observes in himself only fault and unholiness." (luther's works. st. louis, xiv, .) in order to belong to the church, it is essential to believe; but it is essential neither to faith nor to the church consciously to know yourself that you believe. nor would it render the church essentially visible, if, by special revelation or otherwise, we infallibly knew of a man that he is a believer indeed. even the word and the sacraments are infallible marks of the church only because, according to god's promise, the preaching of the gospel shall not return without fruit. wherever and only where the gospel is preached are we justified in assuming the existence of christians. yet the church remains essentially invisible, because neither the external act of preaching nor the external act of hearing, but inward, invisible believing alone makes one a christian, a member of the church. inasmuch, however, as faith _manifests_ itself in the confession of the christian truths and in outward works of love, the church, in a way, becomes visible and subject to human observation. yet we dare not infer that the church is essentially visible because its effects are visible. the human soul, though its effects may be seen, remains essentially invisible. god is invisible, though the manifestations of his invisible power and wisdom can be observed in the world. thus also faith and the church remain essentially invisible, even where they manifest their reality in visible effects and works. apart from the confession and proclamation of the gospel and a corresponding christian conversation, the _chief visible effects_ and works of the church are the foundation of local congregations, the calling of ministers, the organization of representative bodies, etc. and when these manifestations and visible works of the church are also called churches, the effects receive the name of the cause, or the whole, the mixed body, is given the name which properly belongs to a part, the true believers, only. visible congregations are called churches as quartz is called gold, and a field is called wheat. . visible churches, true and false.--the objects for which christians, in accordance with the will of god, unite, and should unite, in visible churches and local congregations, are mutual christian acknowledgment and edification, common christian confession and labor, and especially the establishment of the communal office of the public ministry of the pure gospel. this object involves, as a divine norm of christian organization, and fellowship, that such only be admitted as themselves believe and confess the divine truths of the bible, and who are not advocates of doctrines contrary to the plain word of god. christian organizations and unions must not be in violation of the christian unity of the spirit. organizations effected in harmony with the divine object and norm of christian fellowship are true visible churches, _i. e.,_ visible unions as god would have them. they are churches of the pure word and sacrament, professing the gospel and deviating from none of its doctrines. christians have no right to embrace, teach, and champion error. they are called upon and bound to believe, teach, and confess all, and only, christian truths. nor may they lawfully organize on a doctrinally false basis. organizations persistently deviating from the doctrines of the bible and establishing a doctrinally false basis, are sects, _i. e.,_ false or impure visible churches. yet, though error never saves, moreover, when consistently developed, has the tendency of corrupting the whole lump, false churches may be instrumental in saving souls, inasmuch as they retain essential parts of the gospel-truths, and inasmuch as god's grace may neutralize the accompanying deadly error, or stay its leavening power. indeed, individuals, by the grace of god, though errorists in their heads, may be truthists in their hearts; just as one who is orthodox in his head may, by his own fault, be heterodox in his heart. a catholic may, by rote, call upon the saints with his lips, and yet, by the grace of god, in his heart, put his trust in christ. and a lutheran may confess christ and the doctrine of grace with his lips, and yet in his heart rely on his own good character. false churches as such, however, inasmuch as theirs is a banner of rebellion in the kingdom of christ, do not exist by god's approval, but merely by his sufferance. it is their duty to reform on a basis of doctrinal purity and absolute conformity with the word of god. . the lutheran church the true visible church.--the lutheran church is the only known religious body which, in the book of concord of , confesses the truths of the gospel without admixture of any doctrines contrary to the bible. hence its organization is in perfect harmony with the divine object and norm of christian union and fellowship. its basis of union is the pure word and sacrament. indeed, the lutheran church is not the universal or only christian church, for there are many believers belonging to other christian bodies. nor is it the only saving church, because there are other churches preaching christian truths, which, by the grace of god, prove sufficient and powerful to save men. the lutheran church is the church of the _pure_ word and the _unadulterated_ sacraments. it is the only church proclaiming the alone-saving truth of the gospel _in its purity_. it is the church with a doctrinal basis which has the unqualified approval of the scriptures, a basis which, materially, all churches must accept if they would follow the lead of the bible. and being doctrinally the pure church, the lutheran church is the true visible church of god on earth. while all sectarian churches corrupt god's word and the sacraments, it is the peculiar glory of the lutheran church that it proclaims the gospel in its purity, and administers the sacraments without adulteration. this holds good with regard to all lutheran organizations that are lutheran in truth and reality. true and faithful lutherans, however, are such only as, being convinced by actual comparison that the concordia of is in perfect agreement with the holy bible, subscribe to these symbols _ex animo_ and without mental reservation or doctrinal limitation, and earnestly strive to conform to them in practise as well as in theory. subscription only to the augustana or to luther's small catechism is a sufficient test of lutheranism, provided that the limitation does not imply, and is not interpreted as, a rejection of the other lutheran symbols or any of its doctrines. lutheran churches or synods, however, deviating from, or doctrinally limiting their subscription to, this basis of , or merely _pro forma,_ professing, but not seriously and really living its principles and doctrines, are not truly lutheran in the adequate sense of the term, though not by any means un-lutheran in every sense of that term. . bible and book of concord on christian union and fellowship.-- nothing is more frequently taught and stressed by the bible than the truth that church-fellowship presupposes, and must be preceded by, unity in the spirit, in doctrine. amos , : "how can two walk together except they be agreed?" according to the bible the word of god alone is to be taught, heard, and confessed in the christian church. only true teachers are to preach, in the church: deut. , ff.; jer. , . . ; matt. , ; , ; cor. , ; gal. , ; tim. , ; pet. , . christians are to listen to true teachers only: matt. , ; john , ; , . ; acts , ; rom. , ; john ; tim. , - ; eph. , ; titus , ; cor. , - . in the church the true doctrine, and only the true doctrine, is to be confessed, and that unanimously by all of its members: cor. , ; eph. , - . ; tim. , ; matt. , . . christian union and fellowship without the "same mind," the "same judgment," and the "same speech" with respect to the christian truths is in direct conflict with the clear scriptures. the unity of the spirit demanded eph. , requires that christians be one in doctrine, one, not or , but per cent. with this attitude of the bible toward christian union and fellowship the lutheran symbols agree. the eleventh [tr. note: sic!] article of the augsburg confession declares: "for this is sufficient to true unity of the christian church that the gospel be preached unanimously according to the pure understanding, and that the sacraments be administered in agreement with the divine word. and it is not necessary to true unity of the christian church that uniform ceremonies, instituted by men, be observed everywhere, as st. paul says, eph. , . : 'one body, one spirit, even as ye are called in one hope of your calling; one lord, one faith, one baptism.'" "pure understanding of the gospel" is here contrasted with "ceremonies instituted by men." accordingly, with respect to everything that god plainly teaches in the bible unity is required, while liberty prevails only in such things as are instituted by men. in this sense the lutheran church understands the _"satis est"_ of the augustana, as appears from the tenth article of the formula of concord: "we believe, teach, and confess also that no church should condemn another because one has less or more external ceremonies not commanded by god than the other, if otherwise there is agreement among them in doctrine and all its articles, as also in the right use of the sacraments, according to the well-known saying: 'disagreement in fasting does not destroy agreement in faith.'" (mueller , .) it cannot, then, be maintained successfully that, according to the lutheran symbols, some doctrines, though clearly taught in the bible, are irrelevant and not necessary to church-fellowship. the lutheran confessions neither extend the requirements for christian union to human teachings and institutions, nor do they limit them to merely a part of the divine doctrines of the bible. they err neither _in excessu_ nor _in defectu_. accordingly, lutherans, though not unmindful of the admonition to bear patiently with the weak, the weak also in doctrine and knowledge, dare not countenance any denial on principle of any of the christian doctrines, nor sanction the unionistic attitude, which maintains that denial of minor christian truths does not and must not, in any way, affect christian union and fellowship. in the "treatise on the power of the pope" the book of concord says: "it is a hard thing to want to separate from so many countries and people and maintain a separate doctrine. but here stands god's command that every one shall be separate from, and not be agreed with, those who teach falsely," etc. (§ .) . misguided efforts at christian union.--perhaps never before has christendom been divided in as many sects as at present. denominationalism, as advocated by philip schaff and many unionists, defends this condition. it views the various sects as lawful specific developments of generic christianity, or as different varieties of the same spiritual life of the church, as regiments of the same army, marching separately, but attacking the same common foe. judged in the light of the bible, however, the numerous sects, organized on various aberrations from the plain word of god, are, as such, not normal developments, but corruptions, abnormal formations, and diseased conditions of the christian church. others, realizing the senseless waste of moneys and men, and feeling the shame of the scandalous controversies, the bitter conflicts, and the dishonorable competition of the disrupted christian sects, develop a feverish activity in engineering and promoting external ecclesiastical unions, regardless of internal doctrinal dissensions. for centuries the pope has been stretching out his arms to the greek and protestant churches, even making concessions to the ruthenians and other uniates as to the language of the liturgy, the marriage of priests, the cup to be given to the laity, etc. in order to present a united political front to the pope and the emperor, zwingli, in , offered luther the hand of fellowship in spite of doctrinal differences. in political interests, frederick william iii of prussia, in , forced a union without unity on the lutherans and reformed of his kingdom. in america this prussian union was advocated by the german evangelical synod of north america. the church of england, in , , and , endeavored to establish a union with the old catholics and the russian church even at the sacrifice of the _filioque_. (the lutherans, when, in and again in to , negotiations were opened to bring about an understanding with the greek church, insisted on unity in the doctrines of justification and of free will, to which jeremiah ii took exception.) pierpont morgan, a number of years ago, appropriated a quarter million dollars in order to bring the churches of america under the leadership of the protestant episcopal church, which demands as the only condition of union the recognition of their "historical episcopate," a fiction, historical as well as doctrinal. in three protestant episcopal bishops crossed the seas seeking a conference with the pope and the representatives of the greek orthodox churches in the interest of a league of churches. the evangelical alliance, organized at london, aimed to unite all protestants against rome on a basis of nine general statements, from which the distinctive doctrines were eliminated. the federal council, embracing protestant denominations, was organized with the definite understanding that no church, by joining, need sacrifice any of its peculiar doctrines. the unions effected between the congregationalists and methodists in canada, and between the calvinistic northern presbyterians and the arminian cumberland presbyterians in our own country, were also unionistic. since the beginning of the last century the campbellites and kindred sects were zealous in uniting the churches by urging them to drop their distinctive names and confessions, call themselves "christians" or "disciples," and accept as their confession the bible only. indeed, the number of physicians seeking to heal the schisms of christendom is legion. but their cure is worse than the disease. unionistic henotics cannot but fail utterly, because their object is not unity in the spirit of truth, but union in the spirit of diversity and error. . lutherans qualified to head true union movement.--most of the union-efforts are failures _ab initio_. they seek outward union without inward unity. they proceed on a false diagnosis of the case. they observe the symptoms, and outlook or intentionally ignore the hidden cause, the deviations from the word of god, which disturb the unity of the spirit. and doctrinal discussions, which alone can bring about a real cure, are intentionally omitted and expressly declared taboo, as, _e. g._, by the federal council. the church, suffering from blood-poisoning, is pronounced cured when the sores have been covered. they put a plaster over the gap in zion's wall, which may hide, but does not heal, the breach. universally, sectarian henotics have proved to be spiritual quacks with false aims, false methods, and false diagnosis. nowhere among the sects a single serious effort to cure the malady from within and to restore to the church of christ real unity, unity in the true doctrine! indeed, how could a genuine unity-union movement originate with the sects? can the blind lead the blind? can the beggar enrich the poor? can the sects give to christendom what they themselves are in need of? the lutheran church is the only denomination qualified to head a true unity-union movement, because she alone is in full possession of those unadulterated truths without which there can be neither true christian unity nor god-pleasing christian union. accordingly, the lutheran church has the mission to lead the way in the efforts at healing the ruptures of christendom. but in order to do so, the lutheran church must be loyal to herself, loyal to her principles, and true to her truths. the mere lutheran name is unavailing. the american lutheran synods, in order successfully to steer a unity-union movement, must purge themselves thoroughly from the leaven of error, of indifferentism and unionism. a complete and universal return to the lutheran symbols is the urgent need of the hour. only when united in undivided loyalty to the divine truths of god's word, will the american lutheran church be able to measure up to its peculiar calling of restoring to christendom the truths of the gospel in their pristine purity, and in and with these truths the true unity of the spirit and a fellowship and union, both beneficial to man and well-pleasing to god. . lutheran statistics.--god has blessed the lutheran church in america abundantly, more than in any other country of the world. from a few scattered groups she has grown into a great people. in there were in america about lutheran congregations. in the lutheran church numbered synods, with almost congregations, , communicants, and pastors. in about , pastors, , congregations, and , communicants. twenty-five years later, synods, with about , pastors, , congregations, and , , communicants. in the jubilee year, , the lutheran church in america embraced (besides about independent congregations) synods, of which belonged to the general synod ( , communicants), to the general council ( , communicants), to the united synod south ( , communicants), and to the synodical conference ( , communicants). the entire lutheran church in america reported in about , pastors; , congregations; , , communicants; theological seminaries, with professors and , students; colleges, with professors and students; academies, with teachers and , pupils; ladies' seminaries, with instructors and pupils; orphanages, with , inmates; home-finding and children's friend societies; homes for the aged, with , inmates; homes for defectives, with inmates; deaconess homes, with sisters; hospitals; hospices; immigrant homes and seamen's missions; and miscellaneous institutions; a large number of periodicals of many kinds, printed in numerous lutheran publishing houses, in english, german, swedish, norwegian and danish, icelandic, finnish, slavonian, lettish, esthonian, polish, portuguese, lithuanian, etc., etc. early history of american lutheranism. lutheran swedes in delaware. . new sweden.--the first lutheran pastor who set his foot on american soil in august, , was rasmus jensen of denmark. he was chaplain of a danish expedition numbering lutherans under captain jens munck, who took possession of the land about hudson bay in the name of the danish crown. in his diary we read of the faithful pastoral work, the sermons, and the edifying death, on february , , of this lutheran pastor. however, the first lutheran minister to serve a _lutheran colony_ in america was reorus torkillus. he was born in at faessberg, sweden, educated at linkoeping, and for a time was chaplain at goeteborg. gustavus adolphus already had entertained the idea of founding a colony in america, chiefly for the purpose of carrying on mission-work among the indians. peter minuit, a german, who had come to manhattan island in to represent the interests of the dutch west india company (organized in ), led also the first swedish expedition to delaware in december, . nine expeditions followed, until the flourishing colony was captured by the dutch in . the work of torkillus, who died september , , was continued by john campanius ( to ), who arrived on february , . three years later, one hundred years after the death of luther, he dedicated the first lutheran church in america at christina (wilmington). his translation of luther's small catechism into the language of the delaware indians antedates eliot's indian bible, but was not published till . returning to sweden in , campanius left about souls in the charge of lars lock (lockenius), who served them until his end, in . in , pastors vertunius and hjorst arrived with additional souls. both, however, returned to sweden when stuyvesant took possession of the colony in , permitting the swedes in delaware to retain only lars lock as pastor. jacob fabricius, who, after rendering his stay in new amsterdam (new york) impossible, was laboring among the dutch along the delaware from to , before long also began to do mission-work among the swedes and finns, at the same time intriguing against lock, whose cup of sorrow was already filled with family troubles and other griefs. in fabricius took charge of the swedes at wicaco (philadelphia), where he, though blind since , continued faithfully to wait on his office until his death in ( ). he preached in dutch, which, as reported, the swedes "spoke perfectly." . succored by the king of sweden.--in the now orphaned lutherans in delaware addressed themselves to karl xi, who promised to help them. however, four years passed before pastor rudman arrived with two assistants, bjoerk (bioerck) and auren, as well as with a consignment of bibles and other books. new life entered the swedish colony. in the new trinity church was erected at christina, and in gloria dei church in wicaco (philadelphia). from the very beginning, however, a spirit of legalism, hierarchy, and of unionism wormed its way into the promising harvest. the congregations were not taught to govern themselves, but were ruled by provosts sent from sweden. in the interest of discipline, andreas sandel, who arrived in , introduced a system of monetary penances. in his _history of the lutheran church in america_ dr. a. graebner writes: "whoever came to church tipsy, was to pay shillings and do public penance. blasphemy of the divine word or the sacraments carried with it a fine of pounds sterling and church penance; to sing at unseemly hours was punished by a fine of shillings; such as refused to submit to the discipline were to be excluded from the congregation and to be refused interment at its cemetery." ( .) eric unander, who returned to sweden in , employed the same methods to keep order in the congregational meetings. a. rudman, after his brief pastorate among the dutch lutherans in new york during , returned to philadelphia. from to his death, in , he served an episcopal church without severing his connection with the swedes. his successors followed his footsteps. from to j. dylander preached at gloria dei church in german, swedish, and english every sunday, served the germans in germantown and lancaster, and, in the absence of their pastor, ministered also to the episcopalians. the same practise was observed by the provosts: eric bjoerk, who was appointed the first provost in , and returned to sweden in ; a. sandel, who also served episcopalian congregations and returned in ; a. hesselius, who left in , and in sweden, , published a short report of the conditions prevailing in america; peter tranberg, who was stationed at raccoon and pennsneck, n. j., from to , and at christina till his death in ; j. sandin, who arrived in , dying two years later; israel acrelius, who arrived in , saw the language question become acute, served episcopalian congregations, and returned to sweden in , where he published ( ) a description of the conditions in new sweden; olaf parlin, who arrived in and died in ; dr. c. m. wrangel, who was provost from to , assisted in rejuvenating the pennsylvania synod in , and began a seminary with peter muhlenberg, daniel kuhn, and christian streit as students; nils collin, whose activity extended from to , during which time he had eight episcopalian assistant pastors in succession. . church-fellowship with episcopalians.--in pastor sandel reported as follows on the unionism practised by the swedes and episcopalians: "as pastors and teachers we have at all times maintained friendly relations and intimate converse with the english preachers, one always availing himself of the help and advice of the other. at their pastoral conferences we always consulted with them. we have repeatedly preached english in their churches when the english preachers lacked the time because of a journey or a death. if anywhere they laid the corner-stone of a church, we were invited, and attended. when their church in philadelphia was enlarged, and the presbyterians had invited them to worship in their church, they declined and asked permission to come out to wicaco and conduct their services in our church, which i granted. this occurred three sundays in succession, until their church was finished; and, in order to manifest the unity still more, swedish hymns were sung during the english services. also bishop swedberg [of sweden], in his letters, encouraged us in such unity and intimacy with the anglicans; although there exists some difference between them and us touching the lord's supper, etc., yet he did not want that small difference to rend asunder the bond of peace. we enter upon no discussion of this point; neither do we touch upon such things when preaching in their churches; nor do they seek to win our people to their view in this matter; on the contrary, we live in intimate and brotherly fashion with one another, they also calling us brethren. they have the government in their hands, we are under them; it is enough that they desire to have such friendly intercourse with us; we can do nothing else than render them every service and fraternal intimacy as long as they are so amiable and confiding, and have not sought in the least to draw our people into their churches. as our church is called by them 'the sister church of the church of england,' so we also live fraternally together. god grant that this may long continue!" (g., .) thus from the very beginning the swedish bishops encouraged and admonished their emissaries to fraternize especially with the episcopalians. and the satisfaction with this state of affairs on the part of the episcopalian ministers appears from the following testimonial which they gave to hesselius and j. a. lidenius in : "they were ever welcome in our pulpits, as we were also welcome in their pulpits. such was our mutual agreement in doctrine and divine service, and so regularly did they attend our conferences that, aside from the different languages in which we and they were called to officiate, no difference could be perceived between us." ( .) . absorbed by the episcopal church.--the evil influence which the unionism practised by the swedish provosts and ministers exercised upon the lutheran congregations appears from the resolution of the congregation at pennsneck, in , henceforth to conduct english services exclusively, and that, according to the book of common prayer. in the same year pastor gabriel naesman wrote to sweden: "as to my congregation, the people at first were scattered among other congregations, and among the sects which are tolerated here, and it is with difficulty that i gather them again to some extent. the great lack of harmony prevailing among the members makes my congregation seem like a kingdom not at one with itself, and therefore near its ruin." ( .) the unionism indulged in also accounts for the trouble which the swedes experienced with the emissaries of zinzendorf: l. t. nyberg, abr. reinke, and p. d. bryzelius (who severed his connection with the moravians in , became a member of the pennsylvania synod, and in was ordained by the bishop of london). unionism paved the way, and naturally led to the final undoing of the lutheran swedes in delaware. it was but in keeping with the unionism advised from sweden, practised in delaware, and indulged in to the limit by himself, when provost wrangel gave the final _coup de grace_ to the first lutheran church in america. dr. wrangel, the bosom-friend of h. m. muhlenberg, openly and extensively fraternized not only with the episcopalians, but also with the reformed, the presbyterians (in princeton), and the methodists, notably the revivalist whitefield. and, evidently foreseeing the early and unavoidable _debacle_ of swedish lutheranism in delaware, von wrangel, at his departure for sweden, suffered the episcopalians to use him as a tool to deliver the poor, weakened, and oppressed congregations, whose leader he had been, into the hands of the anglicans. ( .) on his way home wrangel carried with him an important letter of introduction from the episcopalian richard peters to the bishop of london, the ecclesiastical superior of the anglican ministers and congregations in the american colonies. the letter, dated august , , reads, in part: "now dr. wrangel intends to utilize properly the general aversion [in delaware] to the presbyterians in order to unite the great mass of lutherans and swedes with with the church of england, which, as you know, is but small numerically and in humble circumstances in this province; through union with the german lutherans, however, we both would become respectable. according to dr. smith's and my opinion this could be effected through our academy. in it we could establish a theological professorship; then german and english young men could be educated, and as their training would embrace both languages, they could preach german as well as english at places where both nations are mixed. that would unite us all and make us one people in life and love. it is a happy thought. i would desire your excellency to speak with dr. wrangel, and encourage him as much as possible. in this matter i have written to the two archbishops, asking them to consider it carefully together with your excellency. i am sure that now the opportunity is good to bring this desirable affair to a happy conclusion." ( .) in a document dated june , , the swedish government served official notice on the congregations in america that in future they could no longer expect help from sweden, alleging that, whereas "the purpose, the swedish tongue," had come to an end, it was but just that in future also the disbursements in sweden should be discontinued. ( .) the result was that one congregation after another united with the episcopalians. by the lutheran name had disappeared from the last charter. thus the entire swedish mission territory, all of whose congregations exist to the present day, was lost to the lutheran church. the chief causes of this loss were: unionism, hierarchical paternalism, interference from sweden, the failure to provide for schools and for the training of suitable pastors, and the lack of swedish and, later, of english lutheran literature. the report of the pennsylvania ministerium of remarks: "for several generations the swedish schools unfortunately have been neglected in the swedish congregations; dr. wrangel, however, has organized an english school in one of his parishes where luther's catechism is read in an english translation." from the very beginning the foundations of the lutheran structure along the delaware were both laid insecurely and undermined by its builders. salzburg lutherans in georgia. . banished by archbishop anton firmian.--like the swedes in delaware, so also the salzburg lutherans in georgia, as a church, have disappeared in the course of years. the story of their vicissitudes and especially of their colony ebenezer, however, has retained a peculiar charm. on reformation day of the cruel archbishop anton, knight of firmian, issued a manifesto which ordered the evangelicals of salzburg, austria, either to return to the bosom of the catholic church, or to emigrate, leaving their property and their young children behind them. some eighteen thousand lutherans chose banishment rather than deny the faith that was in them. on their journey the exiles awakened lively sympathy by singing their _exulantenlied_ (hymn of the exiles) which joseph schaitberger had composed for those banished in . the eleven stanzas of this hymn read in the original as follows: " . i bin ein armer exulant, a so tu i mi schreiba; ma tuet mi aus dem vaterland um gottes wort vertreiba. . das wass i wohl, herr jesu christ, es is dir a so ganga. itzt will i dein nachfolger sein; herr, mach's nach deim verlanga! . a pilgrim bin i halt numehr, muss reise fremde strossa; das bitt i di, mein gott und herr, du wirst mi nit verlossa. . den glauba hob i frei bekennt, des derf i mi nit schaema, wenn ma mi glei ein ketzer nennt und tuet mir's leba nehma. . ketta und banda wor mir en ehr um jesu willa z' dulda, und dieses macht die glaubenslehr und nit mei boes verschulda. . muss i glei in das elend fort, will i mi do nit wehra; so hoff i do, gott wird mir dort och gute fruend beschera. . herr, wie du willt, i gib mi drein, bei dir will i verbleiba; i will mi gern dem wille dein geduldig unterschreiba. . muss i glei fort, in gottes nam! und wird mir ales g'nomma, so wass i wohl, die himmelskron wer i amal bekomma. . so muss i heut von meinem haus, die kinderl muss i lossa. mei gott, es treibt mir zaehrel aus, zu wandern fremde strossa. . mein gott, fuehr mi in ene stodt, wo i dein wort kann hoba, darin will i di frueh und spot in meinem herzel loba. . soll i in diesem jammertal noch laenger in armut leba, so hoff i do, gott wird mir dort ein bessre wohnung geba."--the cruelly persecuted and banished salzburgers were hospitably received in prussia and holland, where many found a permanent home. others resolved to emigrate to georgia, where, through the mediation of dr. urlsperger of augsburg and the court preacher ziegenhagen of london, the british government promised them religious liberty and other advantages. . ebenezer in georgia.--the first ninety-one persons of the salzburg colony, which later numbered about , souls, landed at savannah, march , . they were accompanied by pastors john martin bolzius and israel christian gronau, who had received their education at halle. governor oglethorpe led the immigrants twenty-three miles northwest of their landing-place, where they erected a monument of stones and called the settlement ebenezer. seven years later ( ) jerusalem church was built, for which also whitefield had made collections in europe. in a second church was dedicated in the country. dr. graebner records the following statistics: "in the congregation numbered souls: men, married women, widows, boys, girls, and maid-servants." ( .) in the salzburgers celebrated the tenth anniversary of their deliverance on the tenth of march, a day which was annually observed by them as a day of thanksgiving. sorrow followed the joyous celebration, for in the following year, january , , their beloved pastor gronau was called to his eternal reward. dwelling on gronau's edifying death, bolzius wrote in a letter dated january , : "his heart was in deep communion with the dear savior. with profound desire he received the lord's supper a few days before his dissolution. he distinctly recognized all who surrounded him [when he was dying], and exhorted them to praise god. it seemed, and such was also inferred from his words, as though, like stephen, he saw something extraordinarily beautiful and glorious. at last, after stretching forth his hands and taking leave of all, he directed his folded hands toward heaven, praying and praising god. finally, saying, 'do come, lord jesus, amen, amen, amen!' he closed his eyes and mouth, and entered peacefully into the joy of god." ( .) gronau was succeeded by pastor h. h. lemke, of schaumburg, who previously had been active in the institutions at halle. his diploma of vocation was signed by samuel urlsperger in the stead and name of the english society for the promotion of the knowledge of christ. thus ebenezer was actually the foundation of a mission society whose members were for the most part adherents of the reformed church. in pastor john ulrich driessler had been called to the congregation of frederica, south of savannah. he entered upon his labors in , and died three years later. in the following years several ships arrived bringing emigrants from swabia. to meet the growing needs pastor chr. rabenhorst was sent to the colony in . in pastor bolzius died, sixty-two years old, repeating the words: "father, i will that they also whom thou hast given me be with me where i am, that they may behold my glory which thou hast given me." (john , .) none of the three pastors, who were easily able to minister to the spiritual needs of the colony, displayed a missionary spirit in any marked degree. . dissension and disintegration.--while bolzius, lemke, and rabenhorst had labored together in harmony, dissension and strife began to blast the blissful peace and quiet contentment of ebenezer, when, after the death also of lemke, pastor c. f. triebner arrived in . the congregation was torn by factions, the minority siding with triebner in his bitter opposition to rabenhorst. when the majority refused triebner permission to officiate in the church, the minority forced the doors. after a new lock had been secured by the majority, the minority began to conduct separate services in the home of john wertsch, and entered suit before the governor of georgia. this brought about the loss of their church property, the governor, in accordance with the express wording of the patent grant of april , , deeding jerusalem church to the episcopalians. the patent contained the provision: "... for the only proper use, benefit, and behoof of two ministers of the gospel, residents within the parish aforesaid, using and exercising divine service according to the rites and ceremonies of the church of england within the said parish and their successors forever." ( .) in muhlenberg arrived, commissioned by the "english society" to conduct an investigation and restore peace. a reconciliation was effected, and articles of agreement were signed by the pastors and the members of the congregation. before long, however, the old discord broke out again and continued unabated until the death of pastor rabenhorst in . triebner now secured a firm footing in the congregation. but new storms were brewing for the poor people. in the war of independence had broken out, in which triebner not only espoused the cause of england himself, but urged his congregation to do the same, thereby bringing untold misery upon ebenezer. triebner, taken captive and severely dealt with, finally found his way back to europe. after the war ebenezer presented a sad spectacle. soldiers had used the church as a hospital and stable; rabenhorst's home had been given to the flames; fields were laid waste; and the inhabitants were scattered and despoiled of their property. the congregation, however, recovered, and through the endeavors of urlsperger received a new pastor in the person of john ernest bergmann, who had studied at leipzig. in he assumed the duties at ebenezer, formerly discharged by two and three pastors. but, though a diligent worker, bergmann was not a faithful lutheran, nor did he build up a truly lutheran congregation. there came a time when but very little of lutheranism was to be found in the old colony of the salzburgers. ( .) during bergmann's long pastorate, which was conducted in the german language exclusively until , the americanized young people gradually began to drift away from the mother church. however, to the present day descendants of the salzburgers are found in the lutheran congregations of savannah and of the georgia synod. lutherans in new york. . persecuted in new amsterdam.--in the first part of the seventeenth century the lutheran church was by law prohibited and oppressed in the united netherlands. when the power of the papists had come to an end, reformed tendencies gained the ascendency, and calvinists reaped where lutherans had sowed with tears. while claiming to be adherents of the augsburg confession, they persecuted the lutherans, forbidding all lutheran worship in public meeting-houses as well as in private dwellings. nevertheless the lutheran church not only continued to exist, but even made some headway in amsterdam, antwerp, and other places. the greatest handicap, however, which also prevented the dutch lutherans from developing any missionary activity, was the lack of a native ministry thoroughly conversant with the language of the people. conditions similar to those in holland obtained in the american colonies. like the mother country, new amsterdam had a law prohibiting the exercise of any religion save that of the reformed faith. sanford h. cobb, in his work _the rise of religious liberty in america_, quotes the law as follows: "no other religion shall be publicly admitted in new netherland except the reformed, as it is at present preached and practised by public authority in the united netherlands; and for this purpose the [dutch west india] company shall provide and maintain good and suitable preachers, schoolmasters, and comforters of the sick (ziekentrooster)." ( , f.) however, the report of the jesuit jogues, who sojourned in the colony in about , shows that this law was not strictly enforced during the first part of the century. also the lutherans were permitted to conduct reading-services in their homes. but when the dutch and german lutherans (the former having arrived in new amsterdam probably as early as ) had organized a congregation in , and in requested the authorities to grant them permission to call a lutheran pastor, they received a curt refusal at the hands of the governor, peter stuyvesant. the two reformed domines, megapolensis, who had arrived in , and drisius, who came in (the successors to michaelius, who came over in , and bogardus, who followed him in ), proved to be the most bigoted and fanatical in the opposition to the request of the lutherans. instead of their petition being granted, the lutherans were now forced to have their children baptized in the reformed churches by reformed pastors, and to promise to bring them up in the confession of dort; and private services in dwellings were made punishable with severe penalties. peter stuyvesant, who was also deacon of the reformed church, declared at the close of a session of the church council, that, if any one ever dared to appeal from his decision to the authorities in holland, he would reduce his stature by the length of his head and send him back to the old country in pieces. but the lutherans were not intimidated. when stuyvesant denied their request for a lutheran pastor, they appealed to the authorities overseas. the two reformed domines also sent a letter to holland, setting forth the dire consequences which were bound to follow in the wake of such religious toleration. . moderation advised.--the authorities in holland agreed with the intolerant domines and directed stuyvesant to allow none but the reformed religion. yet, while denying the request of the lutherans, they, at the same time, urged the governor to employ mildness and moderate means in dealing with them. cobb gives the following translation of these instructions: "we have decided absolutely to deny the request made by some of our inhabitants, adherents of the augsburg confession, for a preacher and free exercise of their religion, pursuant to the custom hitherto observed by us and the west india company, on account of the consequences arising therefrom; and we recommend to you also not to receive any similar petitions, but rather to turn them off in the most civil and least offensive way, and to employ all possible, but moderate means to induce them to listen and finally join the reformed church." ( .) the letter was dated february , . but notwithstanding this rebuff, the lutherans persisted in their demand, and held religious services in their houses without a minister, declaring that "heaven was above law." this excited the wrath of the autocratic governor, who was not accustomed to brook opposition, nor knew how to employ mildness, wisdom, and "moderate means" in dealing with anybody, least of all with the lutherans. instead of persuasion he employed force; and instead of trying "the most civil and least offensive way," he resorted to harsh and most offensive measures. on february , , a stringent "ordinance against conventicles" was posted, which ran: "some unqualified persons in such meetings assume the ministerial office, the expounding and explanation of the holy word of god, without being called or appointed thereto by ecclesiastical or civil authority, which is in direct contravention and opposition to the general civil and ecclesiastical order of our fatherland, besides that many dangerous heresies and schisms are to be apprehended. therefore, the director-general and council . . . absolutely and expressly forbid all such conventicles and meetings, whether public or private, differing from the customary, and not only lawful, but scripturally founded and ordained meetings of the reformed divine service, as this is observed . . . according to the synod of dordrecht." the penalties imposed by the act were _flemish_ pounds for the preacher and pounds for every attendant at such services. ( .) a number of lutherans were cast into prison. realizing that such harsh measures would prove hurtful to their business interests, the authorities in holland, in an order dated june , , rebuked stuyvesant for his high-handed procedure, saying: "we should have gladly seen that your honor had not posted up the transmitted edict against the lutherans, and had not punished them by imprisonment, . . . inasmuch as it has always been our intention to treat them with all peaceableness and quietness. wherefore, your honor shall not cause any more such or similar edicts to be published without our previous knowledge, but suffer the matter to pass in silence, and permit them their free worship in their houses." ( .) . johannes ernestus gutwasser.--evidently, to the lutherans the time seemed favorable to renew their urgent requests for a pastor of their own. and in july, , johannes ernestus gutwasser (not goetwater, or gutwater, or goetwasser), a german, sent by the lutheran consistory of amsterdam, arrived on manhattan island. great was the fury of the reformed domines and vehement their clamor for his immediate return. they wrote a letter to the classis in amsterdam in which, according to cobb, "they relate that 'a lutheran preacher, goetwater, arrived to the great joy of the lutherans and the especial discontent and disappointment of the congregation of this place, yea, of the whole land, even the english. we went to the director-general,' who summoned goetwater, and found that he had as credentials only a letter from a lutheran consistory in europe to the lutheran church in new amsterdam. the governor ordered him not to preach, even in a private house. the domines lament, 'we already have the snake in our bosom,' and urge stuyvesant to open the consistory's letter, which, oddly enough, he refused to do, but consented to the ministers' demand that goetwater be sent back in the ship that brought him. [']now this lutheran parson,' the dutch ministers conclude, 'is a man of a godless and scandalous life; a rolling, rollicking, unseemly carl, who is more inclined to look into the wine-can than to pore over the bible, and would rather drink a can of brandy for two hours than preach one.'" ( .) but, though maligned and persecuted, gutwasser did not suffer himself to be intimidated, and even begun to preach. so great and persistent, however, was the fury of the fanatics that he was finally compelled to yield and return to holland, in . the second lutheran pastor to arrive on manhattan island while the dutch were still in power was abelius zetskorn, whom stuyvesant directed to the dutch settlement of new amstel (new castle) on the delaware. the tyranny of stuyvesant, however, was abruptly ended when in the english fleet sailed into the harbor and compelled the surrender of new amsterdam. in the articles of capitulation it was specifically agreed that "the dutch here shall enjoy the liberty of their consciences in divine worship and church discipline." and according to the proclamation of the duke of york, also the lutherans were granted religious liberty, "as long as his royal highness shall not order otherwise." justus falckner. . fabricius, arensius, falckner in new york.--in , five years after the fall of new amsterdam, magister jacobus fabricius was sent over by the lutheran consistory of amsterdam to minister to the lutherans in new york and albany. being of a churlish and quarrelsome nature, he soon fell out with the authorities of albany and was banished from the town. the new york congregation was torn by factions, many demanding the resignation of fabricius on the ground of "deportment unbecoming a pastor." the matter was even carried before the governor. a solution of the problem was brought about through the arrival of a new pastor from holland in the person of bernhardus arensius (arnzius). fabricius obtained permission to install arensius as his successor, and went to delaware, where he labored among the dutch and swedish lutherans. arensius continued to serve the lutherans in new york and albany from to . the mildness and firmness which he displayed in trying circumstances repaired the harm done by fabricius. dr. graebner says: "in pastor arnzius the dutch lutheran congregations on the hudson had an excellent preacher and pastor, a man of whom they had no cause whatever to be ashamed. above all he was a sound lutheran, whose opposition to any and all church-fellowship with the reformed was so decided that he abstained even from cultivating social intercourse with the pastor of the dutch reformed church, although it would seem that the existing conditions called for it." ( .) after the death of pastor arensius, in , a long vacancy ensued, lasting till , when pastor rudman, a swede from philadelphia, acceding to their repeated requests, took charge of the congregation in new york. but finding himself unequal to the task of regulating their deranged affairs, he resigned in . rudman was succeeded by justus falckner, who was ordained november , , in the swedish gloria dei church of wicaco, by rudman, bjoerk, and sandel, the first lutheran ordination in america. the new pastor, who arrived in new york on december , , proved to be a true lutheran, a faithful shepherd of the flock committed to his care, among which he labored with much blessing for a period of twenty years. graebner says: "it is a most pleasing, captivating figure that we behold in pastor justus falckner during the twenty years of his activity, a man of excellent parts, of splendid knowledge, of a delicate disposition, of a truly pious frame of mind, of a decidedly lutheran standpoint, of active and enduring diligence in his office, in short, an all-round pastor. he had assumed the duties of his office with the consciousness that he was able to accomplish nothing without the gracious assistance of god; that god would grant him sufficiency was the fervent prayer of his heart." ( .) justus falckner, born november , , was the fourth son of daniel falckner, lutheran pastor at langenreinsdorf, crimmitschau, and zwickau, saxony. he entered the university of halle, january , , and studied theology under a. h. francke. he completed his course, but shrank from assuming the tremendous responsibility of the ministry. on april , , he acquired the power of attorney for the sale of william penn's lands in pennsylvania, and left with his older brother, daniel, for america. in ten thousand acres of penn's lands were sold to provost rudman and other swedes. probably this transaction brought rudman into closer contact with j. falckner, who also had attended the swedish church in philadelphia. the result was that falckner was ordained and placed in charge of the congregations in new york and albany. while a student at halle, falckner wrote the hymn: "auf! ihr christen, christi glieder-- rise, ye children of salvation." (_dict. of hymnology_, .) . falckner's spirituality.--falckner was of a spiritual and truly pastoral frame of mind. he was a faithful and humble shepherd, who loved the flock entrusted to him with all his heart. "god, the father of all goodness and lord of great majesty, who hast thrust me into this harvest, be with me, thy humble and very weak laborer, with thy special grace, without which i must needs perish under the burden of temptations which frequently descend upon me with violence. in thee, lord, have i put my trust, let me not be confounded! render me sufficient for my calling. i have not run, but thou hast sent, hast thrust me into this office. meanwhile forgive whatever, without my knowledge, my evil nature may add; pardon me, who am humbly crying unto thee, through our lord jesus christ. amen." such was the prayer with which, in classic latin, falckner prefaced his entries in the church register. following are some of the prayers which he appended to his entries of baptisms: "o lord, lord, may this child, together with the three aforementioned hackensack children, be and remain recorded in the book of life, through jesus christ. amen." "god grant that also this child be and remain embraced in thy eternal grace and favor through jesus christ. amen." "o lord, may this child be commended unto thee for its temporal and eternal welfare, through jesus christ. amen." "may this child also, o lord god, be and remain an heiress of thy kingdom of grace and of the glory which christ has obtained for us. amen." "god grant that this child may overcome satan, the world, and its own corrupted nature, and with christ reign and triumph eternally for christ's sake. amen." "lord jesus, grant that this child may taste and enjoy thy sweet love and grace in time and eternity." in falckner baptized in his congregation at new york "maria, the daughter of are of guinea, a negro, and his wife jora, both christians of our congregation." to the record of this baptism he added the prayer: "lord, merciful god, who regardest not the person of men, but in every nation, he that feareth thee and doeth right is accepted before thee: let this child be clothed with the white garment of innocence and righteousness, and so remain, through christ, the redeemer and savior of all men. amen." in later years, falckner, after recording the baptisms of an entire year, would add a prayer like the following: "lord, lord god, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquities and transgressions and sin: do not let one of the names above written be blotted out of thy book, but let them be written and remain therein, through jesus christ, thy dear son. amen." one of the intercessions recorded with the entries of confirmations reads as follows: "lord jesus christ, should satan seek to sift as wheat one or the other of these members of thy congregation, then do thou pray for them to thy heavenly father that their faith may not cease, for the sake of thy holy merit. amen." marriages are recorded with prayers like the following: "grant, lord god, that also this union may redound to the honor of thy holy name, to the promotion of thy kingdom, and to the temporal and eternal blessing of those united, through jesus christ. amen." graebner remarks: "what a gifted and sincerely pious pastoral frame of mind appears in the entries of the noble man, whom god, in wonderful ways, led from far-away saxony to new york and here made a shepherd and teacher of the dutch lutherans!" ( ff.) . distinctive doctrines stressed.--tender love for his flock did not silence falckner's confessional lutheranism, nor did it induce him to keep doctrinal differences in the background. he was no unionist. on the contrary, in order to protect the souls committed to his care from the reformed errors with which they came into contact everywhere, and to enable them to confess and defend the lutheran truth efficiently, he emphasized and preached also the distinctive doctrines of the lutheran church. naturally, his congregation was imbued with the same spirit of sound and determined lutheranism. "the straitened circumstances of our dutch lutherans," says graebner, "might have suggested to their flesh to seek a better understanding with the dutch and english reformed of the city, and to sacrifice some of their lutheranism, in order to win the friendship as well as the support of these people. indeed, we hear that these lutherans manfully confessed their lutheran faith whenever they came in contact with their reformed compatriots. and pastor falckner was repeatedly urged by members of his congregation to compile a booklet for his parishioners in which the chief doctrines, especially the distinctive doctrines concerning which they were often called upon to make confession, would be briefly set forth, together with the necessary proof-passages. falckner acceded to these requests. in he published a book entitled 'thorough instruction (grondlycke onderricht) concerning certain chief articles of the true, pure, saving, christian doctrine, based upon the foundation of the prophets and apostles, jesus christ himself being the chief corner-stone.'" it was the first book to appear from the pen of a lutheran pastor in america, and till the awakening of confessional lutheranism the only uncompromising presentation of lutheran doctrine. v. e. loescher praised it as being an "anti-calvinistic compend of doctrine, compendium doctrinae anti-calvinianum." the chapter on the "freedom of the will," which is embodied in graebner's _history of the lutheran church in america_, bespeaks theological acumen and clarity on the part of the author. in simple catechetical form, together with most appropriate bible-passages, falckner presents the following truths: having lost the divine image, man, by his own natural free will, can neither understand, will, nor do that which is spiritually right, good, and pleasing to god. man is converted to god and to all that is "thoroughly good" only by the grace and power of god. it is god's pleasure to work in every man in order that he may will and do that which is good. the reason why this is not accomplished in all men is, because many wilfully resist the work of god's grace, despise the means of conversion, and thus, by their own stubborn and evil wills, frustrate the good and gracious will of god. man has a _free_ will; for he does the evil and rejects the good freely and without constraint, without any compulsion on the part of god. furthermore, in external matters, which reason comprehends, man also has a free will, in a measure. the will of a regenerate christian is set free, inasmuch as he is able to will that which is pleasing to god, by faith in jesus christ, although, in this world, he is not able perfectly to do that which is good. falckner says: "i conceive this doctrine of free will as follows: all the good which i will and do i ascribe to the grace of god in christ and to the working of his good spirit within me, render thanks to him for it, and watch that i may traffic with the pound of grace, luke , which i have received, in order that more may be given unto me, and that i may receive grace for grace out of the fulness of grace in jesus christ. john , . on the contrary, all the evil which i will and do i ascribe to my own evil will alone, which maliciously deviates from god and his gracious will, and becomes one with the will of the devil, the world, and sinful flesh. and i am persuaded that if only my own will does not dishonestly, wilfully, and stubbornly resist the converting gracious will of god, he, by his spirit, will bend and turn it toward that which is good, and, for the sake of christ's perfect obedience, will not regard, nor impute unto me, the obstinacy cleaving to me by nature." in the introduction of the book, which was written in the dutch language, falckner unequivocally professes adherence to the symbols of the lutheran church, the confession of his fathers, "which confession and faith," he says, "by the grace of god and the convincing testimony of his word and spirit, also dwell in me, and shall continue to dwell in me until my last, blessed end." ( ff.) joshua kocherthal. . palatinates in quassaic, east and west camp.--wearying of the afflictions which the thirty years' war, the persecutions of louis xiv, and elector john wilhelm, who was a tool of the jesuits, had brought upon them, hosts of palatinates came to america in quest of liberty and happiness. the cruelties and barbarities which the french king, the french officers, and the french soldiers perpetrated against innocent men, women, and children are described by macaulay as follows: "the french commander announced to near half a million of human beings that he granted them three days of grace. soon the roads and fields, which then lay deep in snow, were blackened by innumerable multitudes of men, women, and children flying from their homes. many died of cold and hunger; but enough survived to fill the streets of all the cities of europe with lean and squalid beggars, who had once been thriving farmers and shopkeepers. meanwhile the work of destruction began. the flames went up from every marketplace, every hamlet, every parish church, every country seat, within the devoted provinces. the fields where the corn had been sown were plowed up. the orchards were hewn down. no promise of a harvest was left on the fertile plains where had once been frankenthal. not a vine, not an almond tree, was to be seen on the slopes of the sunny hills round what had once been heidelberg." (wolf, _lutherans in america_, .) great numbers of emigrants from hesse, baden, and wuerttemberg whose fate had been similar to that of the palatinates, joined them. permission to settle in the new world was sought from the authorities in london, where in , according to various authorities, from ten to twenty thousand palatines, as they were all designated, were assembled, waiting for an opportunity to emigrate. joshua kocherthal, lutheran pastor at landau in bavaria, was the leader of the emigrants from the palatinate. in he went to london to make the necessary arrangements. two years later he published a booklet on the proposed emigration. in he sailed for the new world with the first fifty-three souls, landing in new york at the close of december, , or the beginning of january, , after a long and stormy voyage lasting about four months. it was the first german lutheran congregation in the state of new york. after spending the winter in the city, they settled on the right bank of the hudson, near the mouth of the quassaic, where newburgh is now located. every person received a grant of fifty acres and the congregation five hundred acres of church land, which, however, the british governor in awarded to the episcopalians. in july, , kocherthal, entrusting his congregation to the care of falckner, whose acquaintance he had made during the winter in new york, returned to london to obtain, through a personal interview with the queen, grants of money which were needed to supply the utterly destitute colonists with the necessary means of subsistence until the land was made arable. he returned in june, , with a multitude of emigrants in eleven ships. but, while , had sailed from london, only , were destined to reach their homes in the new world, having died while en route and in quarantine on governor's island. a tract of land comprising acres for each person was assigned to them at the foot of the catskill mountains, about miles north of new york. they settled on both sides of the hudson, naming their settlements east and west camp, respectively. . hewing their way to the mohawk valley.--the immigrants had been promised prosperity; but the english officials were actuated by selfish motives and shamefully exploited the colonists. they were ordered to engage in the production of tar and pitch, and were treated as slaves and redemptioners, _i.e._, emigrants, shamefully defrauded by "the newlanders (neulaender)," as muhlenberg designated the conscienceless dutch agents who decoyed germans from their homes and in america sold them into slavery, at least temporarily. the contract for provisioning the palatinate colonists was let to livingston, a cruel and greedy scot, from whom (governor hunter had purchased the land on which the palatinates were settled. livingston now sought to enrich himself by reducing both the quantity and quality of the food furnished to the colonists. hunger was common among the settlers, becoming especially acute in winter, as they had not been given sufficient time to plant crops for themselves. dissatisfaction spread throughout the ranks of the palatinates, and when the governor refused to heed their appeal for relief, fifty families left the settlement and hewed their way through the primeval forest to the mohawk valley, where they obtained fertile lands from the indians and founded the schoharie congregation in the winter of / . the governor declared the fugitives rebels; but still more followed in march, making their way through three feet of snow. the lutherans of schoharie were the first white people to live at peace with the indians. in order to obtain a clear title to the lands in the schoharie valley, which the governor refused to grant them, john conrad weiser was sent to england. on his way he was plundered by pirates; in england he was thrown into a sponging house on account of debts. after regaining his liberty, he was compelled to return to schoharie broken in health and without accomplishing his purpose. the result was that families left schoharie and settled in tulpehocken, pa., in . among those who remained in west camp was pastor kocherthal. he continued faithfully to serve his congregations, including schoharie, until his end, december , . he lies buried in west camp. a weather-beaten stone slab marks his resting-place. the inscription calls him "the joshua and pure lutheran pastor of the high germans in america on the east and west bank of the hudson." in the original the epitaph reads complete as follows: "wisse wandersman unter diesem steine ruht nebst seiner sibylla charlotte ein rechter wandersmann der hoch-teutschen in america ihr josua und derselben an der ost und west seite der hudson rivier rein lutherischer prediger seine erste ankunft war mit l'd lovelace / den . januar seine sweite mit col. hunter d. juny seine englandische reise unterbrach seine seelen himmlische reise an st. johannis tage begherstu mehr zu wissen so unter suche in welanchtons vaterland wer war de kocherthal wer harschias wer winchonbach b. berkenmayer s heurtein l brevort mdccxlii." ( .) the successors of kocherthal were: justus falckner, until ; daniel falckner, the brother of justus, who had served several german congregations along the raritan, till ; berkenmeyer; and from to peter n. sommer, who preached in thirteen other settlements and baptized indians. he died october , . sommer's aversion to the halle pastors probably was the reason why he took no part in the organization of the new york ministerium at albany in . william christopher berkenmeyer. . activity in new york.--in new york falckner was succeeded by w. ch. berkenmeyer ( - ). berkenmeyer was born in the duchy of lueneburg and had studied theology at altorf under dr. sontag, a theologian whose maxim was, "quo propius luthero, eo melior theologus, the closer to luther, the better a theologian." upon request of the new york congregation the lutheran consistory of amsterdam, in , called him to serve the dutch congregations in the hudson valley. while _en route_ to his new charge, he was informed that a vagabond preacher by the name of j. b. von dieren, a former tailor, had succeeded in ingratiating himself with the new york lutherans, and had been accepted as their preacher. nothing daunted, berkenmeyer continued his journey, landing at new york in . at the first meeting of the church council he won the hearts of all, even of those who had been instrumental in foisting von dieren upon the congregation, who now stood convicted as an ignorant pretender, and therefore was dismissed. dieren continued his agitation in other lutheran congregations until berkenmeyer in published a tract fully exposing the character of the impudent impostor. from the beginning berkenmeyer's labors were blessed abundantly. bringing with him money collected by the lutherans in amsterdam and receiving additional financial help from london and the congregations of daniel falckner, berkenmeyer was enabled to resume the building operations in new york begun as early as ( ). on june , , the new trinity church was dedicated. berkenmeyer's parish covered a large territory. in addition to new york, albany, and loonenburg he served the congregations at hackensack, raritan, clavernack, newton, west camp, tar bush, camp, rheinbeck (where a new church was dedicated on the first sunday in advent, ), schenectady, coxsackie, and in the schoharie valley. in schoharie he baptized the infant daughter of conrad weiser, who eighteen years later became the wife of henry melchior muhlenberg. in the absence of churches, berkenmeyer preached in private dwellings or, more frequently, in barns. at one of these services fourteen children were baptized in the "lutheran barn" of pieter lassing. ( .) this immense parish was divided in , berkenmeyer removing to loonenburg. pastor christian knoll of holstein was called to take charge of the southern congregations in and about new york. berkenmeyer delivered his farewell sermon november , , and sixteen days later knoll preached his first sermon. in the lutheran clergy received an addition in the person of magister wolff, who succeeded the aged and infirm daniel falckner at raritan and five other congregations in new jersey. in the same year the three lutheran pastors and a number of congregations organized the first lutheran synod in america, with berkenmeyer as chairman. its first and only convention of which we have record was held at raritan, august , ; nine congregations were represented by delegates. the chief business of synod was to settle a quarrel between wolff and his congregations, one of the charges preferred against the pastor being that he read his sermons instead of delivering them from memory ("statt aus dem haupte zu predigen"). peace was restored, but temporarily only. berkenmeyer continued his ministry in loonenburg for twenty years. like other lutheran divines of his day, the swedes and salzburgers not excepted, he kept two slaves, whom he himself united in marriage in . also during his declining years berkenmeyer experienced much sorrow. his end came on august , . the closing words of his epitaph are: "he has elected us in christ before the foundation of the world; there is therefore now no condemnation to them which are in christ jesus." in the same year knoll, who, owing to disputes arising from the language question, had been compelled to resign at new york, took charge of the loonenburg congregation and continued there until . . berkenmeyer's sturdy lutheranism.--though not clear in some points and, at times, rigorous in discipline, berkenmeyer stood for a sound and decided lutheranism. his orthodoxy appears from the very library which he selected and brought with him for the congregation in new york, consisting of twenty folios, fifty-two quartos, twenty-three octavos, and six duodecimos, among them calovius's _biblia illustrata_, balduinus's _commentarius in epistolas s. pauli_, dedekennus's _consilia_, huelsemann's _de auxiliis gratiae_, brochmand's _systema, etc_. owing to his staunch orthodoxy, berkenmeyer also had an aversion to the pietists, and refused to cooperate with muhlenberg and his colaborers from halle. he disapproved of, and opposed, the unionistic practises of the swedish and halle pastors. speaking of berkenmeyer's pastorate in new york, dr. graebner remarks: "in a firm and faithful manner he had preserved for himself and his congregation, both in doctrine and practise, a staunch lutheran character, which banished the very thought of fraternizing with the heterodox. at the same time, though a german theologian and commanding an easy, flexible, and forceful latin, he was a genial dutchman among his dutch parishioners, perfectly adapting himself to their manners." ( .) he was firm and consistent, but not fanatical, bigoted, or narrow. "in , when the reformed pastor freylinghausen lay ill with the smallpox at albany, berkenmeyer visited him. but never did he establish an intimately friendly intercourse with the reformed pastors, and in church-matters he was determined to keep himself and his people separate from the reformed. in the german congregations, such as those in and about newton, where lutherans lived among the reformed, with whom, after suffering together with them, they had emigrated, warnings against apostasy and unionistic practises were even more necessary than in the dutch congregations, especially, as the reformed made concessions to lutherans uniting with them, _e.g._, by having the lutheran children recite the lutheran catechism in the catechetical instructions of children (christenlehren). berkenmeyer, however, knew how to keep awake the lutheran conscience. when, in , the calvinists on the katsbaan, several miles from newton, forbade their lector henceforth to have the children recite the lutheran catechism, this led to a declaration on the part of the lutherans to the effect that they would no longer attend services at their church. at schoharie, berkenmeyer had to preach in the reformed church; but that did not prevent him from testifying against joint services. he declared that in such union, without unity in the faith, the pastor was required to become 'either a dumb dog or a mameluke'; the theme of his sermon here was: 'our duty to defend the truth against the gainsayers.'" ( .) the same earnestness characterized berkenmeyer's dealings with pastors, whom he recognized only after they had confessed their lutheranism in clear and unequivocal terms. deterioration in new york. . germans versus dutch.--about the language question became acute in new york. dutch immigration had ceased, while germans arrived in ever increasing numbers. as a result the german communicants in new york outnumbered the dutch about to . as the spokesmen of the german element made unreasonable demands and met with unreasonable opposition on the part of the dutch, frequent and stormy meetings became the order of the day. pastor m. c. knoll had labored faithfully; but, difficulties constantly increasing, he lost control of the situation, and toward the close of was compelled to resign his charge. prior to this some of the germans had withdrawn from trinity church, and organized as christ church, suffering themselves to be served by unworthy characters, such as j. l. hofgut, j. p. ries, p. h. rapp, j. g. wiesner, and j. m. schaeffer. a better element having come into control, they called men whom h. m. muhlenberg recommended: i. n. kurtz, who had been active in tulpehocken; i. g. baugher (bager), who came to america from helmstedt in , served new york from to , and died in ; j. . gerock, who was sent to america by the consistory of wuerttemberg in , served in lancaster, then in new york from to , and died in ; f. c. a. muhlenberg, educated in halle, who served tulpehocken in , new york from to , and (having fled from new york when the british captured the city in the revolutionary war) new hanover in . after f. c. a. muhlenberg entered political life, being elected a member of the continental congress and speaker of the pennsylvania legislature. he died in . in the dutch trinity church peace was restored by henry melchior muhlenberg, who served as knoll's successor from to . muhlenberg cultivated an intimate and fraternal intercourse with the reformed and episcopalian pastors, and inaugurated a period of pietism and unionism in new york. on his departure he recommended pastor j. a. weygand, who had been serving the raritan congregations since his arrival, in , from halle. weygand remained in new york until . in he published an english translation of the augsburg confession. during his pastorate a parochial school was organized and housed in a building erected for that purpose. he died in . weygand's successor was houseal (hausihl), who had emigrated from strassburg in . in he conducted the last service in the dutch language. in the church was reduced to ashes by the great fire which destroyed about one-fourth of the city. though losing all his personal property, he rescued the documents and records of the old congregation. being an ardent loyalist, he received permission from the british commander to use the presbyterian church, where his services were also attended by the hessian troops of the army. when peace was concluded, houseal emigrated to halifax, where he was ordained in the episcopal church and made chaplain of the garrison. here he died in . . union lauded by kunze and schaeffer.--the two lutheran congregations in new york reunited in . the first pastor to serve them was j. c. kunze. he was born in the vicinity of mansfeld, received his preparatory education at halle and other schools, and studied theology at the university of leipzig. after a brief service in halle, kunze was called to be third pastor in philadelphia. he landed in new york, september , , accompanied by two sons of muhlenberg, who had studied in halle. in philadelphia, where he married muhlenberg's daughter, kunze conducted a seminary from till its close in , and then successively occupied the chairs of philosophy and of oriental languages at the university of pennsylvania. in this institution awarded him the title of doctor of divinity. in the following year he received the call from the reunited lutheran congregation in new york, which he accepted. he entered upon his new labors with great zeal, and met with no little success, confirming persons in the first six months. kunze laid especial stress upon the english, which hitherto had been greatly neglected. he also educated young men for the english ministry. a year after his arrival in new york he published "the rudiments of the shorter catechism of dr. martin luther," and ten years later, , the first english ev. lutheran hymn- and prayer-book. in the same year he issued a new translation of the small catechism, containing, besides the six chief parts, also, the christian questions, fundamental questions, and a "systematic presentation of the order of salvation." ( .) kunze was also the first president of the new york ministerium, organized at albany in . at his burial, in , the reformed pastor runkel delivered the funeral oration. while a learned man, a hard worker, a man of great influence, a man also who sought to familiarize not only the german, but also the english element of his church with the doctrines of the catechism, kunze was not a sound and staunch lutheran on the order of berkenmeyer or falckner. he had no adequate appreciation for the doctrinal differences which separate the lutherans and the reformed. in the appendix to his hymn- and prayer-book of kunze wrote: "that the two protestant churches have often shown animosities against one another is true and to be lamented. but that such times are past is a truth more joyful than another, which likewise ought not to be concealed, and [_viz_.] that true piety in the evangelical church stands highly in need of a new and energetic revival, and that it is doubtful in many cases whether the present union of the two churches, which, however, every true christian will wish to be indissoluble, has its origin in enlightened ideas or in worldly interest, in brotherly love or in indifference." ( .) kunze's pupil, g. strebeck, who had been called to preach english in the old congregation, organized an english lutheran church instead, and in , with a part of his english flock, united with the episcopal church. the english congregation now called as its pastor a man who had been excommunicated from the presbyterian church on account of chiliasm, who, in turn, was succeeded by a former methodist preacher, under whom, in , the entire congregation followed strebeck into the episcopalian fold. . reformation jubilee in .--in the mother congregation kunze, who died , was succeeded by f. w. geissenhainer. when the latter was no longer able to supply the growing need for english services, f. c. schaeffer was called in his stead, with the duty expressly imposed upon him of preaching also in english. in , at the tercentenary of the reformation, schaeffer arranged a great celebration in which he was assisted by an episcopalian, a reformed, and a moravian pastor. _dr. spaeth:_ "here also [in america, as in prussia] a great reformation jubilee was celebrated in . here also it was, in the first place, of a unionistic character. the ministerium of pennsylvania invited the moravians, episcopalians, reformed, and presbyterians to unite with them in this celebration. in the city of new york the eloquent lutheran pastor, f. c. schaeffer, having kept the jubilee in the morning with his own congregation, delivered an english discourse in the afternoon in st. paul's episcopal church on the text, 'i believe, therefore i have spoken.' thousands were unable to find admittance to the service, so great was the throng." (_c. p. krauth_, , .) rejoicing in the growth of unionism, schaeffer said in his sermon: "in germany, the cradle of the reformation, the 'protestants' are daily becoming more united in the bond of christian charity. whilst the asperities, which indeed too often affected the great reformers themselves, no longer give umbrage; whilst the most laudable and beneficial exertions are universally made by evangelical christians to remove every sectarian barrier, the 'evangelical church,' extending her pale, becomes more firmly established. and though we have melancholy evidence that the state and disposition of the present romish church calls loudly for a reformation, we must not omit the pleasing fact that many of her worthy members are conscientiously alive to the cause of truth and enlightened christianity." (g., .) but, instead of more firmly establishing the lutheran church, the indifferentism and unionism introduced into new york by the halle pietists soon opened wide her gates to a flood of rationalism. new york ministerium. . eliminating confession.--in the new york ministerium was organized in albany, n. y., by pastors kunze, of new york city, h. moeller, of albany, and j. s. schwerdfeger, of fellstown, and two lay delegates, one from new york, the other from albany. eight of the eleven pastors in this district took no part in the organization. six years elapsed before another meeting convened. the minutes of the first convention state: "in view of the fact that only three pastors and two delegates appeared, those present considered it advisable to look upon themselves only as a committee of the lutheran church in the state of new york." the _lutheran cyclopaedia_ says: "though no records prior to the meeting at albany are extant, dr. kunze stated in , and again in , that the new york ministerium, revived in , had been organized as early as by f. a. c. muhlenberg, then pastor in new york." ( .) _dr. jacobs:_ "concerning the fact that any meeting was actually held, we are in ignorance; but dr. kunze, who ought to be most competent authority, declares: 'to the late dr. henry muhlenberg belongs the immortal honor of having formed in pennsylvania a regular ministry, and, what is somewhat remarkable, to one of his sons, who officiated as lutheran minister from the year to in the city of new york, that of having formed the evangelical ministry of new york state.' the thought was carried out in ." ( .) in a letter to his father, then visiting in georgia, f. a. c. muhlenberg mentions a meeting of the lutheran ministers in the province of new york, planned for april, . (graebner, .) the ministerium organized at albany was a duplicate of the pennsylvania ministerium. according to the minutes a resolution was adopted to regard "the constitution of the ev. luth. church of pennsylvania as their law." ( .) in the new york ministerium adopted the new constitution of the pennsylvania synod, which contained no reference to the lutheran confessions whatever, merely retaining the name lutheran. at the convention in rheinbeck, , dr. kunze being the leading spirit and president, the new york ministerium passed the notorious resolution: "resolved, that, on account of the intimate relation subsisting between the english episcopalian and lutheran churches, the identity of their doctrine, and the near approach of their church-discipline, this consistory will never acknowledge a newly erected lutheran church in places where the members may partake of the services of the said english episcopal church." ( .) seven years later this resolution was rescinded, not, indeed, for confessional reasons, but in the interest of expediency and policy, because in g. strebeck, with a part of his english congregation in new york, had been received by the episcopalians. spaeth remarks with respect to the rheinbeck resolution: "a fitting parallel to this resolution is found in the advances made by the mother synod of pennsylvania toward a union with the german reformed church, first in for the joint establishment of a common theological seminary, and afterward, in , for a general union with the evangelical reformed church. see minutes of ." (_c.p. krauth,_ , .) . president quitman the rationalist.--the unionism and indifferentism of the new york ministerium naturally developed and merged into socinianism and rationalism under its liberal, but most able and influential leader, dr. f. h. quitman ( - ). "quitman," says graebner, "was a stately person, over six feet in height and of correspondingly broad and powerful build. already at his entrance in halle, one of the professors greeted the nineteen-year-old giant with the words, 'quanta ossa! quantum robur! what bones! what power!'" in his subsequent intercourse with the polite world quitman acquired a fine tact and measured, dignified ways. at the same time he was a man of excellent parts, a master at repartee, with a keen intellect and a firm will, and in every respect a born leader." ( .) he was the only lutheran minister who ever received, and perhaps desired [?] [tr. note: sic!] to receive, the degree of d. d. from harvard university. quitman, a disciple of teller and of semler in halle, was a determined protagonist of german rationalism. in this outspoken and consistent socinian was elected president of the new york ministerium, remaining in this office till . when quitman accepted the call to the schoharie congregations, which he served beginning with the year , he vowed that he would preach the truth according to the word of god and "our symbolical books." before long, however, he began to reveal the true inwardness of his character. in his revised edition of kunze's catechism, which appeared in , authorized by synod, the th of the "fundamental questions," which treated of the real presence of the body and blood of christ in the lord's supper, was omitted. ten years later, , in his own catechism, which was likewise published with the approval of synod, he omitted and denied such fundamental doctrines as those of the trinity, the deity of christ, the vicarious atonement, justification for the sake of christ, etc. in this book quitman and the new york ministerium declare: "the gospel teaches us that christ suffered and died in order to seal with his blood the doctrine which he had preached." ( .) two years later a "lutheran hymn-book" appeared, containing an un-lutheran order of service, the union formula of distribution, a rationalistic order for the celebration of the lord's supper, rationalistic prayers to the "great father of the universe," etc. also this book appeared "by order of the ev. luth. ministerium of the state of new york," and with a preface signed by president quitman and pastor wackerhagen. ( .) when the tercentenary of the reformation was celebrated, quitman, again by order of the new york ministerium, published several sermons bearing on this event. here he says: "reason and revelation are the only sources from which religious knowledge can be drawn, and the norms according to which all religious questions ought to be decided. . . . are not both, reason and revelation, from heaven, always in agreement and the one supporting the other?" again: "the true sense which the reformers connected with the term 'faith' is still more apparent from the xx. article of the augsburg confession, where they explicitly declare that faith 'which is productive of good works justifies man before god.'" ( .) this rank socinianism and rationalism of quitman and the ministerium became firmly intrenched and was protected from attack by the constitution of , which contained the paragraph: "and we establish it as a fundamental rule of this association that the person to be ordained shall not be required to make any other engagement than this, that he will faithfully teach, as well as perform all other ministerial duties, and regulate his walk and conversation, according to the gospel of our lord jesus christ as contained in holy scriptures, and that he will observe this constitution while he remains a member of this ministerium." ( .) within the new york ministerium, therefore, ministers could no longer be required by their congregations to pledge themselves on the lutheran confessions. according to the constitution doctrinal discussions were permitted on the floor of synod, but only with the express proviso "that the fundamental principle of protestantism, the right of free research, be not infringed upon, and that no endeavor be made to elevate the ministerium to an inquisitorial tribunal." ( .) thus the entire heritage of the reformation, together with its scriptural principle and cardinal doctrine of justification by faith, had gone by the board, the unionism and indifferentism of the halle pastors having served as the first entering wedge--just as in halle pietism and subjectivism, an essentially reformed growth, foreign to sound objective lutheranism, had given birth to the ugly child, afterwards, when grown up, named _rationalismus vulgaris_. john christopher hartwick. . the eccentric wandering bachelor.--hartwick (hartwig, hartwich, hardwick) was born in thuringia, saxony. coming to new york in , berkenmeyer had him subscribe to the loonenburg church constitution. his parish included the congregations at rheinbeck, camp, staatsburg, ancrum, and tar bush. the capriciousness with which hartwick, who remained an eccentric bachelor all his life, performed his pastoral duties soon gave rise to dissatisfaction. complaints were lodged against him with berkenmeyer, who finally wrote against him publicly. in muhlenberg conducted a visitation in hartwick's congregations, and reports as follows: "he went to pennsylvania too often, and that without the permission of his congregations, etc. he did not sufficiently prepare the young for confirmation, by simple instruction in the catechism; is too austere in his dealings with the people; does not always permit them to see him; does not maintain order at public worship; begins services an hour or two after the time fixed; has long hymns sung and preaches long, so that those who come from a distance must drive till late into the night and are compelled to neglect their cattle. he is headstrong (koppich), that is, self-willed, and will not allow any one to tell him anything or to give him advice. he says he did not come here to learn from the people, but to teach them. nor did he, said they, cultivate the friendship of the old spiritual father berkenmeyer, while pastors were to set a good example. such and similar were the complaints made by his opponents." (g., .) the upshot of the deliberations was that raus was appointed vicar of the congregations, while hartwick agreed to spend six months in pennsylvania, where he previously, , had participated in the organization of the pennsylvania synod. in hartwick preached to the dutch congregation of new york, an honor that was denied him in because of his hostility to berkenmeyer. january , , hartwick addressed a pastoral letter to his congregations, in which he not only displays a lack of lutheran knowledge, but also refers to berkenmeyer as "brother esau" and speaks of his opponents as "edomites" and "esauites." in the spring of hartwick returned to his congregations. when it became impossible for him to maintain his position any longer, he went to reading, in . in the following year he returned to columbia and duchess co., n. y. subsequently, wandering about aimlessly, he was seen, now in hackensack and providence, now ( ) as muhlenberg's successor in the country congregations, then in maryland, in philadelphia, then in winchester, va., in new york, attending the unionistic church dedication, in boston, and ten years later again in new york, whither he returned to ingratiate himself with the lutherans who had not emigrated to nova scotia with houseal. known everywhere, but at home nowhere, and usually an unwelcome guest, hartwick died suddenly, july , , at east camp. the last lines of the dreary inscription on his tombstone are: "the brief span of our days is seventy to eighty years, and though it was ever so precious, its sum is trouble and sorrow. on the wings of time we hasten to a long eternity." in the original the epitaph reads as follows: "hier ruhet johann c. hartwich prediger der evangelisch lutherischen kirche. gebohren in sax gotha de jenner gestorben den julius seines alters jahre monat.--das kurzgesteckte ziel der tage ist siebenzig is achtzig jahr ein innbegrif von muh und plage auch wenn es noch so kostlich war. geflugelt eilt mit uns die zeit in eine lange ewigkeit." ( .) . hartwick seminary and dr. hazelius.--in hartwick purchased , acres of land in otsego co., n. y., which he endeavored to colonize with a lutheran congregation. "the lease was to contain a clause pledging every colonist to unite with the church within a year; to recognize pastor hartwick or his representative as his pastor and spiritual adviser; to attend his services regularly, decently, and with devotion; to contribute to the maintenance of the church, school, and parsonage according to ability; to have his children baptized, and to send them to school and confirmation instruction until they were confirmed. the validity of the lease was to depend on the fulfilment of these conditions." ( .) the plan failed, and hartwick, in a will, executed shortly before his death, left his estate, valued at about $ , , to found a theological seminary. among the conditions were that heathen authors should never be read in this institution, and that a catechism be prepared and agreed upon by pastors of various churches, in which, all controversial points being avoided, the essential questions of the christian religion were to be answered by classic bible-verses containing the christian doctrines. a request was appended to the will, in which congress was asked to promote in every possible way the undertaking planned by him "in the interest of humanizing, civilizing, moralizing, and christianizing, not only the aborigines of north america, but all other barbarous peoples with whom the united states may have connection or intercourse." ( .) in the income of hartwick's estate was used to pay dr. j. c. kunze, of new york, for his theological instruction, rev. a. t. braun, of albany, for instruction in the classics, and rev. j. f. ernst for teaching the children on the patent (otsego county) where the seminary was to be located. the foundation for a building was laid in , which was dedicated december , , and opened by dr. hazelius and a. quitman (later renowned as a lawyer, statesman, and general) with students. a charter was obtained in containing the provision that the director must always be a lutheran theologian, and that the majority of the trustees must be lutherans. when the english congregations separated from the new york ministerium in , hartwick seminary remained in their hands. in the trustees requested the franckean, hartwick, new york, and new jersey synods each to nominate three trustees, the institution thus coming under the control of these synods. the first director of hartwick seminary was dr. hazelius, who was born in silesia in , and educated at the institution of the moravians in germany. he came to america in and was made instructor in the classics at the moravian institution at nazareth, pa. before long he was employed in the theological department. in , hazelius was ordained as lutheran pastor of germantown. he was connected with hartwick seminary for fifteen years, when he was called to gettysburg seminary. three years later ( ) he accepted a call to the seminary of the south carolina synod at lexington, where he died in . hazelius, who did not leave the moravians for doctrinal reasons, held that lutherans and reformed do not differ fundamentally. accordingly, he also approved of distributing the lord's supper at the same altar, to lutherans according to their practise, to others in the manner of the reformed. the minutes of the proceedings of the general synod held at winchester, va., may , , record the following: "whereas, it has pleased the god of all and head of the church to remove from this transitory scene, and to take home to himself, our venerable and beloved father in christ, the rev. ernest lewis hazelius, d. d., we, who have been privileged to sit at his feet, and to be instructed by him in the various departments of sacred service, desire to unite in a public expression of our grief at his departure from among us, and of our high regard for his name and memory; therefore, resolved, that we duly appreciate and gratefully acknowledge the importance, efficiency, and happy results of his long, faithful, and untiring labors as a minister of our church; first a pastor, then, for fifteen years, as the first professor and principal of hartwick seminary, afterwards as professor at the theological seminary of this body at gettysburg, for two years, and, lastly, up to october, , as professor of theology at lexington, in the theological seminary of the synod of south carolina." ( .) germantown, pennsylvania. . early germans in america.--in the colonial days, next to the english, the germans were foremost in settling and developing our country. long before the puritans thought of emigrating to america, germans had landed in various parts of the new world. as early as , j. cromberger established a printing-office in the city of mexico, from which he issued numerous books. from to german explorers came to venezuela also with a printing-press and with fifty miners to explore the mountains. a number of german craftsmen accompanied the first english settlers who came with captain john smith to virginia. soon after henry hudson had discovered the river which bears his name, christiansen, a german, became the explorer of that stream. he also built the first homes on manhattan island, , and laid the foundations of new amsterdam and fort nassau, the present cities of new york and albany. peter minuit (minnewit), the first director-general of new netherland, was also a german, born in wesel, on the lower rhine. he arrived in new amsterdam on may , , and one of his first acts was the purchase of manhattan island, , acres, from the indians for trinkets valued at $ . he remained at his post till , when he, soon after, became the founder and first director of new sweden, at the mouth of the delaware river. he lost his life in the west indies during a hurricane. his successor in new sweden was another german, printz von buchau, during whose regime, from to , the colony became very successful and thereby aroused the jealousy of the dutch, who, while buchau was on a trip to europe, attacked the colony and annexed it to new netherland. when new netherland, in , fell a prey to the english, the colony had among its citizens numerous germans, most of them lutherans. a native of hamburg, nicholaus de meyer, became burgomaster of new york in . another german, augustin herrman, made the first reliable maps of maryland and virginia. j. lederer, a young german scholar, who came to jamestown in , was the first to explore virginia and part of south carolina. lederer's itinerary, written in latin, was translated by governor talbot of maryland into english and published in london; etc. however, it was at germantown, at present a suburb of philadelphia, that germans broke ground for the first permanent german settlement in north america. a group of mennonites, persons, landed october , . they were received by william penn and franz daniel pastorius, a young lawyer from frankfort on the main. in germantown gerhard henkel preached before , and st. michael's church was begun and dedicated by the swede j. dylander in . pastorius had landed in america with several families on august of the same year in advance of the mennonite emigrants, in order to prepare for their arrival. the official seal of germantown bore the inscription: "vinum, linum et textrinum," the culture of grapes, flax-growing, and the textile industries being the principal occupations of the colony. in w. rittenhaus established in germantown the first paper-mill in america. here also christopher sauer, a native of westphalia, published the first newspaper in german type, and in the first german bible, antedating, by forty years, the printing of any other bible in america. the germans in the cloister ephrata, pa., established by the tunker, or dunkards, also owned a printing-press, a paper-mill, and a bookbindery. they published, in , the _maertyrer-spiegel_, a folio of pages, the greatest literary undertaking of the american colonies. to the germans enumerated must be added the german reformed; the moravians, who founded bethlehem and nazareth in pennsylvania; the salzburgers in georgia; the palatines in new york; etc. and what may be said of germantown, is true also with regard to philadelphia. june , , baron von reck wrote concerning the conglomerate community of this city: "it is an abode of all religions and sects, lutherans, reformed, episcopalians, presbyterians, catholics, quakers, dunkards, mennonites, sabbatarians, seventh-day baptists, separatists, boehmists, schwenkfeldians, tuchfelder, wohlwuenscher, jews, heathen, etc." (jacobs, .) concerning the thrifty character and all-round good citizenship of the german immigrants in pennsylvania generally, mcmaster remarks: "wherever a german farmer lived, there were industry, order, and thrift. the size of the barns, the height the fences, the well-kept wheat fields and orchards, marked off the domain of such farmer from the lands of his shiftless irish neighbor." "they were," says scharf in his _history of maryland_, , , "an industrious, frugal, temperate people, tilling their farms, accustomed to conflict with savage and other enemies on the border, and distinguished for their bold and independent spirit." (jacobs, .) also in the cause of liberty and humanity the german immigrants in america stood in the front ranks. . first anti-slavery declaration in america.--the importation of negro slaves to america was practised by the english and dutch since the sixteenth century, without disapproval on the part of the puritans and quakers, who boasted of being the fathers of liberty and the defenders of human rights. the inhabitants of germantown, led by pastorius, were the first to draw up, on february , , a protest against this trade in human flesh and blood. the remarkable document, addressed to the meeting of the quakers in pennsylvania, reads as follows: "this is to ye monthly meeting held at richard warrel's. these are the reasons why we are against the traffick of men body, as followeth: is there any that would be done or handled at this manner? to be sold or made a slave for all the time of his life? how fearful and fainthearted are many on sea when they see a strange vessel, being afraid it should be a turk, and they should be taken and sold for slaves into turckey. now what is this better done as turcks doe? yea rather is it worse for them, which say they are christians; for we hear that ye most part of such negers are brought hither against their will and consent; and that many of them are stollen. now, tho' they are black, we cannot conceive there is more liberty to have them slaves, as it is to have other white ones. there is a saying, that we shall doe to all men, like as we will be done our selves; making no difference of what generation, descent or colour they are. and those who steal or robb men, and those who buy or purchase them, are they not all alike? here is liberty of conscience, which is right and reasonable; here ought to be likewise liberty of ye body, except of evildoers which is another case. but to bring men hither, or to robb and sell them against their will, we stand against. in europe there are many oppressed for conscience sake; and here there are those oppressed which are of a black colour. and we, who know that men must not commit adultery, some doe commit adultery in others, separating wifes from their husbands and giving them to others; and some sell the children of those poor creatures to other men. oh! doe consider well this things, you who doe it; if you would be done at this manner? and if it is done according to christianity? you surpass holland and germany in this thing. this makes an ill report in all those countries of europe, where they hear off, that ye quackers doe here handel men like they handel there ye cattel. and for that reason some have no mind or inclination to come hither, and who shall maintaine this your cause or plaid for it? truly we can not do so, except you shall inform us better hereoff, that christians have liberty to practise this things. pray! what thing on the world can be done worse towards us, then if men should robb or steal us away, and sell us for slaves to strange countries, separating housbands from their wifes and children. being now this is not done at that manner, we will be done at, therefore we contradict and are against this traffick of menbody. and we who profess that it is not lawful to steal, must likewise avoid to purchase such are stollen but rather help to stop this robbing and stealing if possible; and such men ought to be delivered out of ye hands of ye robbers and sett free as well as in europe. then is pennsylvania to have a good report, instead it hath now a bad one for this sacke in other countries. especially whereas ye europeans are desirous to know in what manner ye quackers doe rule in their province; and most of them doe look upon us with an envious eye. but if this is done well, what shall we say is done evill? if once these slaves (which they say are so wicked and stubborn men) should joint themselves, fight for their freedom and handel their masters and mastrisses as they did handel them before, will these masters and mastrisses tacke the sword at hand and warr against these poor slaves, like we are able to believe, some will not refuse to doe? or have these negers not as much right to fight for their freedom, as you have to keep them slaves? now consider well this thing, if it is good or bad? and in case you find it to be good to handel these blacks at that manner, we desire and require you hereby lovingly, that you may inform us here in, which at this time never was done, that christians have such a liberty to do so, to the end we shall be satisfied in this point, and satisfie lickewise our good friends and acquaintances in our natif country, to whose it is a terrour or fairfull thing that men should be handeld so in pennsylvania. this is from our meeting at germantown held ye . of the . month , to be delivered to the monthly meeting at richard warrel's. gerret hendericks derick op de graeff francis daniell pastorius abraham op den graeff." (cronau, _german achievements_, .) this protest was submitted at several meetings of the quakers. but it was not before that the quakers introduced "an act to prevent the importation of negroes and indians into the province," and still later that they declared against slave-trading. also the salzburgers in georgia were opposed to slavery, though bolzius himself was compelled to buy slaves on account of the lack of white laborers. the germans also were first and most emphatic in condemning the cruelties connected with the "white slavery" of the so-called redemptioners. slavery of redemptioners. . cruelly deceived by the newlanders.--toward the middle of the eighteenth century there were some , germans in pennsylvania, almost one-half of the entire inhabitants. in about , arrived. benjamin franklin and others expressed the fear: "they come in such numbers that they will soon be able to enforce their laws and language upon us, and, uniting with the french, drive all englishmen out." many of the germans were so-called redemptioners, who, in payment of their freight, were sold and treated as slaves for a stipulated number of years. most of them had been shamefully deceived and decoyed into the horrors of this "white slavery" by dutch and english merchants and conscienceless agents whom muhlenberg called newlanders (neulaender). in holland they were called "soul-traders." by means of stories of the fabulous wealth acquired in america they enticed germans and other emigrants into the signing of papers in the english language which not only committed them and their children to slavery, but sometimes separated husband and wife, parents and children. the following is an instance of the revolting horrors connected with this trade: in , when the yellow fever prevailed in chester, a cargo of redemptioners was sent thither, and a market for nurses opened. (jacobs, .) in pennsylvania this kind of slavery continued from about to the second decade of the nineteenth century. quakers and other "friends of liberty and humanity" exploited the system. foremost among those who exposed and condemned it were germans, notably muhlenberg, who described the abominable business of the newlanders as follows: "these newlanders first make themselves acquainted with the merchants in the netherlands. from them they receive, in addition to free freight, a certain gratification (_douceur_) for each family or each unmarried person which they enlist in germany and bring to the traders in holland. in order to attain their object, they resort to all manner of tricks. as long as the comedy requires it, they make a great show in dress, frequently look at their watches, and make a pretense of great wealth, in order to excite a desire within the hearts of people to emigrate to so happy and rich a country. they give such descriptions of america as make one believe it to contain nothing but elysian fields, bearing seed of themselves, without toil and labor, mountains full of solid gold and silver, and wells pouring forth nothing but milk and honey, etc. who goes as a servant, becomes a lord; who goes as a maid, becomes a milady; a peasant becomes a nobleman; a citizen and artisan, a baron!" deceived and allured by such stories, muhlenberg continues, "the families break up, sell what little they have, pay their debts, turn over what may be left to the newlanders for safe-keeping, and finally start on their journey. already the trip on the rhine is put to their account. in holland they are not always able to depart immediately, and frequently they get a small amount of money, advanced by the traders, on their account. the expensive freight from holland to america is added, also the head-money. before they leave holland, they must sign a contract in the english language. the newlanders persuade and reassure the people [who, not understanding the english, knew not what they were signing] that they, as impartial friends, would see to it that, in the contract, no wrong was done their countrymen. the more freight in persons a merchant and captain can bring in a ship, the more profitable it is, provided that they do not die _en route_, for then it may be disadvantageous. for this reason the ships are kept clean, and every means is employed to deliver healthy ware to the market. for a year or so they may not have been as careful, suffering to die what could not live. when parents die on the ships and leave children, the captains and the most intelligent of the newlanders, acting as guardians and orphan-fathers, take the chests and inheritance in their safe-keeping, and the orphans, arriving on the land, are sold for their own freight and the freight of their deceased parents; the real little ones are given away, and the inheritance of their parents just about pays for the manifold troubles caused to the guardians. this crying deceit moved some well-disposed german inhabitants of pennsylvania, especially in and about philadelphia, to organize a society, which, as much as possible, would see to it that, at the arrival of the poor emigrants, they were dealt with according to justice and equity." when a ship of emigrants has arrived in the harbor of philadelphia, muhlenberg proceeds, "the newcomers are led in procession to the court-house, in order to take the oath of allegiance to the king of great britain; then they are led back to the ship. hereupon the papers announce that so and so many german people are to be sold for their freight. whoever is able to pay his own freight receives his freedom. those having wealthy friends endeavor to obtain a loan from them to pay the freight; but these are few. the ship is the market. the buyers pick out some and bargain with them as to the years and days of service, whereupon they make them bind themselves before the magistrate by a written instrument for a certain period as their property. the young, unmarried people of both sexes sell first, their lot being a good or a bad one, for better or worse, according to the character of the buyer and god's providence or permission. we have frequently noted that children who were disobedient to their parents, and left them stubbornly and against their will, here found masters from whom they received their reward. old and married people, widows and the frail, nobody wants to buy, because there is here already an abundance of poor and useless people who become a burden to the state. but if they have healthy children, then the freight of the old people is added to that of the children, and the children must serve so much longer, are sold so much dearer, and scattered far and wide from each other, among all manner of nations, languages, and tongues, so that they rarely see their old parents or brothers and sisters again in this life; many also forget their mother-tongue. in this way the old people leave the ship free, but poor, naked, and weak, looking as though they were coming from the graves, and go begging in the city at the doors of the german inhabitants; for, as a rule, the english, afraid of infection, close the doors on them. such being the conditions, one's heart might bleed seeing and hearing how these poor human beings, who came from christian lands into the new world, partly moan, cry, lament, and throw up their arms because of the misery and separation which they had never imagined would befall them, partly call upon and adjure all elements and sacraments, yea, all thunderbolts and the terrible inhabitants of hell to smash into numberless fragments and torment the newlanders and the dutch merchants, who deceived them! those who are far away hear nothing of it, and the properly so-called newlanders only laugh about it, and give them no other consolation beyond that given to judas iscariot by the pharisees, matt. , : 'what is that to us? see thou to that!' even the children, when they are cruelly kept and learn that they must remain in bondage all the longer on account of their parents, conceive a hatred and bitterness toward them." (g., ff.) . mittelberger on redemptioners.--mittelberger, who, in , brought to america the organ built at heilbronn for the lutheran church in philadelphia, and served muhlenberg also as schoolteacher in providence, describes, in substance, the sad lot of the redemptioners as follows: "healthy and strong young people were bound to serve from three to six years, young people from their tenth to their twenty-first year. many parents, in order to obtain their freedom, must themselves bargain about and sell their own children like cattle. a wife must bear the freight of her husband if he arrives sick; in like manner the husband is held for his sick wife; thus he must serve not only for himself, but, in addition, five or six years for his sick spouse. when both are sick, they are brought into the hospital, but only when no buyer is found. as soon as they are well, they must serve in payment of their freight, or pay, if they have property. it frequently happens that a whole family, husband, wife, and children, being sold to different buyers, are separated, especially if they are unable to pay anything on their freight themselves. when a spouse dies on the ocean after one-half of the voyage is completed, the remaining spouse must not only pay or serve for himself, but also for the freight of the deceased one. when both parents die on the ocean, their children must serve for their own and their parents' freight till their twenty-first year. if anybody escapes a cruel master, he cannot get very far, since good provisions are made for the certain and speedy recapture of escaped redemptioners. a liberal reward is paid to him who holds or returns a deserter. if a deserter was absent for a day, he must serve a week for it; for a week, a month; and for a month, half a year. men of rank, skill, or learning, unable to pay their freight, or to give any surety, must serve their masters by doing manual labor like ordinary servants. while learning to perform the unaccustomed hard labor, they are treated with lashes like cattle. many a suicide was the consequence of the abominable deceit of the newlanders. others sank into utter despair, or deserted, only to suffer more afterwards than before. sometimes the merchants in holland make a secret agreement to deliver their cargo of human beings not in philadelphia, where they wanted to go, but at some other place, where they expect a better market, thus robbing many of the assistance of their friends and relatives in pennsylvania. many entrust their money to the newlanders, who remain in holland, and on their arrival in this country they must either serve themselves, or sell their children to serve for them." ( ff.) like the negroes, the redemptioners could be resold. the newspapers carried advertisements like the following from the _staatsbote_ of philadelphia: "the time of service of a bond-maid is for sale. she is tall and strong enough to do any kind of work, and is able to perform work in the city as well as in the country. she is not sold on account of a physical defect, but only because her master has many women folks about. she has yet to serve for four and a half years. the name of her owner may be learned from the publisher of this paper." ( .) as with the negro slaves the lot of a redemptioner was not in every case physically a sad and cruel one. in maryland the laws protected them by limiting the days of work in summer to five and a half a week, and demanding for them three hours of rest in the middle of the day during the months of greatest heat. in pastor kunze wrote: "if i should ever obtain pounds, i would buy the first german student landing at our coast and owing freight, put him in my upper room, begin a small latin school, teach during the morning hours myself, and then let my servant teach and make my investment pay by charging a small fee." ( .) some of the honored names in american history are those of redemptioners, among them charles thomson, the secretary of congress during the revolution, matthew thornton, a signer of the declaration of independence, and the parents of major-general sullivan. (jacobs, .) lutherans in pennsylvania. . roaming about without altar and ministry.--justus falckner, in a letter to dr. h. muhlen, [tr. note: sic!] dated august , , describes the "spiritual wilderness" in and about germantown as follows: "as much, then, as i was able to observe the conditions of the churches in these parts and in particular in this province, they are still pretty bad. because of the lack of any good preparations the aborigines, or indians, remain in their blindness and barbarism. in addition to this they are scandalized by the wicked life of the christians, and especially by the trade carried on with them, and merely acquire vices which were unknown to them before, such as drunkenness, theft, etc. the few christians here are divided in almost in numerable sects, which kat' exochen [tr. note: two words in greek] may be called sects and rabbles, such as quakers, anabaptists, naturalists, libertinists, independentists, sabbatarians, and many others, especially secretly spreading sects, regarding whom we are at a loss what to make of them. however, all of them agree in their beautiful principles (si dis placet): abolish all good order, and live for yourself as you see fit. the quakers are the most numerous because the governor [william penn] belongs to them, so that one might call this land an anatomical laboratory of quakers. for much as our theologians have labored to dissect this cadaver and discover its entrails, they, nevertheless, have not been able to do it as well as the quakers are now doing it themselves in this country. it would fill a whole tract if, as could be done easily, i were to describe how they, by transgressing their own principles, make it apparent what kind of a spirit is moving them, while they, by virtue of the foundation of such principles, are scoffers and ishmaels of all well-ordered church-life. _hic rhodus, hie saltant_ (here is rhodes, here they dance)." "also here" (as in europe), falckner proceeds, "the protestant church is divided in three nations; for there is here an english protestant church, a swedish protestant lutheran church, and people of the german nation belonging to the evangelical lutheran and the reformed churches. the swedes have two congregations.... but not without reason have i spoken of the germans merely as some evangelical lutheran germans and not the german evangelical lutheran church, inasmuch as they are roaming about in this desert without altar and the ministry (scilicet qui ara sacerdotuque destituti vagantur hoc in deserto), a miserable condition, indeed. otherwise there is a great number of germans here. but a part of them have joined the other sects, who use the english language, which is learned first by all who come here, and some of them are quakers and anabaptists. another part of them are freethinkers, uniting with nobody and letting their children grow up in the same way. in brief, there are germans here, and probably the most of them, who despise god's word and all good outward order, blaspheme and frightfully and publicly desecrate the sacraments. spiritus enim errorum et sectarum asylum sibi hic constituit (for the spirit of errors and sects has here established his asylum). and the chief fault and cause of this is the lack of provision for an external visible church-communion. for since, as it were, the first thesis of natural theology, inborn in all men, is 'religiosum quendam cultum observandum, a certain religious cult must be observed,' it happens that these people, when they come here and find no better external service, elect any one rather than none. for though they are libertinists, nevertheless also libertinism is not without its outward form, by which it makes itself a specific religion in none of them." falckner proceeds: "i and my brother [daniel] attend the swedish church, although, as yet, we understand little of the language. and by our example we have induced several germans to come to their meetings occasionally, even though they did not understand the language, and for the purpose only of gradually drawing them out of barbarism and accustoming them to outward order, especially as one of the swedish pastors, mr. m. rudman, for the sake of love and the glory of god, offered to go to the trouble of learning the german language and occasionally to deliver a german address in the swedish church, until the germans could have a church of their own." in the following falckner dwells on the great help it would afford in attracting the indians and the children of the quakers and drawing the young swedes to the services if an organ could be installed in the swedish church. (g. fritschel, _geschichte_, ff.) the miserable condition spiritually of the lutherans in pennsylvania appears from a letter of their representatives to dr. ziegenhagen in london, dated october, , in which they state: "there is not one german lutheran preacher in the whole land, except caspar stoever, now sixty miles distant from philadelphia." (jacobs, .) . new hanover, philadelphia, providence.--it was a motley crowd of germans that gathered in the land of the quakers. indeed, pastorius, the first mayor of germantown, was a rather moderate pietist from the circles of spener, but, as stated above, with him and after him came mennonites, tunkers, moravians, gichtelians, schwenkfeldians, disciples of the cobbler of goerlitz, jacob boehme, and enthusiasts who as yet had no name. (g., .) before long, however, the lutherans outnumbered all other german denominations (moravians and german reformed) and sects in the quaker state, to which they came in increasingly large numbers, especially after the sad experiences of the palatinates in new york. by the number of germans in pennsylvania was estimated at , , of whom about two-thirds were lutherans by birth. though imbued with apocalyptical and mystical ideas, h. b. koester, who arrived in with forty families, is said to have conducted the first german lutheran services in germantown. before long he united with the episcopalians and founded christ episcopal church in philadelphia, but returned to germany in . daniel falckner, who had emigrated with koester, opposed the quakers in germantown. in falckner's swamp (new hanover), he organized the first german lutheran congregation in pennsylvania, and is said to have erected a log church as early as . in his struggle against the mismanagement of pastorius, falckner, in , fell a prey to intrigues. a disappointed man he went to new jersey, where he served the congregations at raritan, muehlstein, rockaway, and other points, and from to also the settlements which kocherthal had served along the hudson. owing to his increasing mental weakness, daniel falckner, in , resigned his field in favor of j. a. wolff. he died at raritan ten years later. in new hanover gerhard henkel, the first lutheran pastor in virginia, continued the work from to . in philadelphia j. c. schulz, of wuerttemberg, was the first lutheran pastor of whom we have any knowledge. educated in strassburg, schulz arrived in philadelphia on september , . he also served new hanover and new providence. at the latter place the first entries in the parish register date back to , and the congregation numbered about one hundred communicant members when muhlenberg took charge. in pastor schulz, accompanied by two lay delegates, left for europe to collect money, and, above all, to secure laborers from halle, for the mission-work in pennsylvania. these efforts terminated when schulz was arrested in germany for disorderly conduct. before leaving pennsylvania, schulz had ordained john caspar stoever, a relative of pastor j. c. stoever, sr., in spottsylvania, va., and placed him in charge of his congregations. stoever, jr., had studied theology in germany, and after his arrival in america, , had been active in mission-work among the lutherans in pennsylvania, a labor which he zealously continued till his sudden death in , while confirming a class at lebanon. stoever's aversion to pietism at first kept him from uniting with muhlenberg. it was , fifteen years after its organization, before he became a member of the pennsylvania ministerium. concerning stoever and the agenda of , muhlenberg relates the following: "we were minded to employ the very words of our lord jesus: take and eat; this is the body of jesus christ, etc. take and drink, this cup is the new testament in the blood of christ, etc. at the baptism of children it was our intention to ask the sponsors, or godparents: do you renounce in the name of this child, etc.? to this the opponents [stoever, wagner, and their adherents] objected strenuously before we had finished. we therefore made a change immediately and used the words which their terrified consciences desired, _viz_.: this is the _true body_, etc.; this is the _true blood_, etc., and in the formula of baptism: peter, paul, or maria, dost thou renounce, etc.?" graebner comments as follows: "if the wagners and stoevers [whom muhlenberg severely censured in ] had committed no other crimes but that of compelling the 'united preachers' [from halle] to take a decided lutheran position, one might wish that their influence had extended still farther." in the following year, , however, the pennsylvania synod changed the formula of baptism so that the sponsors were asked, "do you renounce (believe) in the name of this child, etc.?" (graebner, .) henry melchior muhlenberg. . self-sacrificing halle emissaries.--the help which pastor schulz and his laymen had requested from halle in arrived nine years later. francke's hesitation with regard to questions of salary, etc., drew the matter out until muhlenberg declared himself willing to accept the call to america without further conditions. he was the instrument whereby it pleased god to preserve the lutheran church in america from complete deterioration and disintegration and from the imminent danger of apostasy through zinzendorf. muhlenberg (muehlenberg) was born at eimbeck, hannover, september , . in he graduated from goettingen. he spent one year teaching in the orphan home at halle, and served a congregation in upper lusatia from to . in he also published his only work, a defense of pietism against b. mentzer. in the same year he accepted the call to the congregations in pennsylvania: philadelphia, providence, and new hanover. september , , he landed at charleston, visited bolzius and the salzburgers in ebenezer, and arrived in philadelphia, november , . from the very beginning muhlenberg was successful in his opposition to zinzendorf, who had come to america in to convert the indians and to merge the pious of all churches in the _unitas fratrum_. pretending to be a lutheran, he had wormed his way into the lutheran congregation at philadelphia, assuming the title and functions of inspector-general of all the lutheran churches in america. however, unmasked by muhlenberg, he now, january, , returned to germany in disgrace. in spite of many other difficulties, muhlenberg rapidly won recognition from all the congregations. in he dedicated his first church in philadelphia. the _hallesche nachrichten_ contain vivid pictures, from the pens of muhlenberg and his assistants, of their untiring, self-sacrificing, blessed, and constantly increasing missionary activity, which at the same time served the purpose of encouraging halle to send additional laborers. the close of january, , saw the arrival of peter brunnholtz (who took charge of philadelphia and germantown) and of the two catechists nicholaus kurtz and j. h. schaum, who at first served as assistants and were later on ordained as pastors. muhlenberg wrote to halle: "to be brief: the church which must be planted here is at a very critical juncture (hier ist ecclesia plantanda in einer recht kritischen junctura). hence we ought to have experienced and strong men, able to stand in the breach and to dare with patience and self-denial. you, highly venerable fathers, know full well that i am not the man. but i regard my dear colleague brunnholtz as such a man, and wish that he had two or three colaborers like himself; that would help us. god would easily direct me to some smaller corner." ( .) in muhlenberg sent tobias wagner to the palatines in tulpehocken creek, where gerhard henkel had already preached, and where, in , wagner solemnized the marriage of muhlenberg and the daughter of j. c. weiser. services were conducted at this time also in ohly, cohenzi, indianfield, chester, and reading (where the lutherans and the reformed had erected a church together). in muhlenberg conducted a visitation at raritan, induced wolff to resign, sent them kurtz and schaum as temporary supply-pastors, and finally, in , induced the congregation to call j. a. weygand. following the track of the moravian nyberg, who created confusion wherever he went, muhlenberg secured a foothold also at lancaster in , at york, and conewago, in , as well as in monocacy and frederick, md. j. f. handschuh (handschuch), who arrived from halle in , was put in charge of lancaster. l. h. schrenck and l. raus arrived in . the former was stationed in upper milford and saccum, the latter was appointed vicar in rheinbeck and camp. f. schultz and heintzelmann came in . the latter received an appointment in philadelphia and married muhlenberg's daughter. baugher (bager) arrived in , and gerock the year following.--pastors and congregations were imbued with one and the same spirit, and considered themselves parts of one and the same church, consisting of the "collegium pastorum" on the one hand and the "united congregations" on the other. . organizing pennsylvania synod.--to stablish the congregations, muhlenberg, with five pastors and ten congregations, on august , , organized the pennsylvania synod, then generally called "the united congregations" or "the united pastors." this event has been designated by dr. graebner "the most important in the history of the american lutheran church of the eighteenth century." from the very beginning muhlenberg's three original congregations were called "the united congregations." this name was extended also to the congregations subsequently organized or served by muhlenberg and his colaborers at germantown, lancaster, tulpehocken, york, etc. and pastors and congregations being imbued, as they were, with one and the same spirit, and considering themselves parts of one and the same church, consisting of "the college of pastors (collegium pastorum)" on the one hand and "the united congregations" on the other, it was but natural that they should unite in a regular synod with regular meetings. the year was most opportune and suggestive for such an organization. pastor hartwick of rhinebeck had come to philadelphia. nicholas kurtz had arrived in order to be ordained as pastor for the congregation at tulpehocken. the dedication of st. michael's church in philadelphia brought other representative lutherans to the city. the swedes were represented by provost sandin and peter kock (koch), a trustee of gloria dei church, who zealously advocated synodical connection between the germans and swedes. before the public services, pastors brunnholtz, handschuh, and hartwick met to examine kurtz. his answers were approved of in halle as creditable even to candidates in germany. on the following day, sunday, st. michael's was dedicated. provost sandin headed the procession from brunnholtz's parsonage to the new church. "come, holy spirit, god and lord," was sung. a letter from the swedish pastor tranberg, regretting his absence and congratulating the congregation in english, was then read. the address emphasized that "the foundation of this church was laid with the intention that the evangelical lutheran doctrine should be taught therein according to the foundation of the prophets and apostles, and according to the unaltered augsburg confession and the other symbolical books." after singing another hymn, six prayers were offered, two in swedish by the swedish pastors, and four in german by brunnholtz, hartwick, handschuh, and mr. kock. after another hymn a child was baptized, and a sermon preached by handschuh. hereupon the ministers, with a few of the congregation, received the lord's supper. in the afternoon hartwick preached the ordination sermon. then, the lay delegates standing in a semicircle about the altar, provost sandin and the four german pastors ordained kurtz. muhlenberg read the liturgical formula. on monday, august ( old style), , the first session of synod was held, n. kurtz, the newly ordained pastor, delivering the opening sermon. . first session of synod.--according to the minutes, written by brunnholtz and signed by the four german pastors residing in pennsylvania and a number of lay delegates, the synod consisted of six ministers (including sandin and hartwick) and twenty-four delegates, exclusive of the church council of the philadelphia congregation: four lay delegates from germantown, three from providence, three from new hanover, two from upper milford, one from saccum, three from tulpehocken, one from nordkiel, six from lancaster, and one from earlingtown. peter kock represented the swedish laity. the congregation at york, in a letter, regretted the absence of representatives. the organization proceeded without the adoption of any formulated constitution. though not formally elected, muhlenberg, by virtue of his first call and commission by the authorities in halle, was president of the synod. when, at the second meeting of the synod, in , brunnholtz, on motion of muhlenberg, was elected overseer of all the united congregations, this was ignored by the authorities in halle, and, brunnholtz's health failing, the office was soon transferred to muhlenberg, who exercised it for many years. at the first meeting, after the hymn, "du suesse lieb', schenk' uns deine gunst," was sung, muhlenberg addressed the assembly, saying, in part: this union was desired for a long time. the effort made five years ago in the swedish church was frustrated by nyberg. unity among us is necessary. every member in the congregation has children. in their interest elders are required to assist in making a good church order. for this purpose we are here assembled, and, god willing, shall meet annually. "we preachers, here present," muhlenberg emphasized, "have not run of ourselves, but have been called here and urged to go. we are bound to render account to god and to our consciences. we maintain connection with our fathers in europe. we must not only care for ourselves, but also for our descendants." in part, muhlenberg's remarks reflected on stoever, streit (streiter, as he is called in the minutes), andreae, and wagner. these ministers had not been invited to participate in the organization of the synod, because, as a declaration put on record by synod explains, " . they, without reason, decry us [muhlenberg and his adherents] as pietists; . are not sent and have neither an internal nor an external call; . are unwilling to observe a uniform order of service with us, each following the ceremonies of his country; . an experience of six years had taught muhlenberg that their object was nothing but bread; . they were subject to no consistory and gave no account of the exercise of their office." the lay delegates were called upon to give a report concerning the efficiency of their pastors, and their opinion concerning the new liturgy, which they regarded as too long. also the condition of the parochial schools was inquired into. the conference with the laymen was adjourned monday afternoon, after which they dined together. the pastors then attended to business generally regarded as belonging to them. hartwick addressed the elders, wishing their congregations every blessing. the swedish provost expressed his desire to be a member of the body. but peter kock having died, no swede attended the meeting in the following year. seven annual meetings were held by the united congregations, the last at new hanover in . revived by dr. wrangel and muhlenberg in , this oldest lutheran synod in america exists to the present day as "the evangelical lutheran ministerium of pennsylvania." (graebner, ff.) further activity and death of muhlenberg. . discouraging conditions.--the joyous events of in philadelphia were followed by disappointments to such an extent that after the synodical meetings were abandoned till , when, as stated, provost von wrangel revived the synod in the interest of establishing a german-swedish organization. the failure was caused by various discouragements: the deaths of heintzelman and brunnholtz; the troubles in the congregations of handschuh at lancaster, germantown, and philadelphia; the opposition of stoever and other anti-pietists, whom the synod in marked as undesirables; charges against muhlenberg and his colaborers, that they were but secret agents of zinzendorf, etc.; and above all the entirely insufficient support in men and moneys from halle. the difficulties and discouraging conditions under which muhlenberg and his assistants were laboring, appear from the urgent appeal, signed by muhlenberg, brunnholtz, and handschuh, adopted by the synod in , and sent to both london and halle. dr. jacobs writes: "it is one of the most important papers in the halle 'reports.' the entire field is surveyed, the history of german immigration traced, and the religious condition of the immigrants described. the manner in which other denominations and the swedish lutherans are aided by foreign help is shown, and a very discouraging contrast is drawn. the condition of each parish is then candidly and at length set forth. three great dangers they see threatening the inner life of congregations, _viz_.: the assumption, by the leading men of particular parishes, of the right to dictate, as a compensation for the perhaps greater amount expected of them for the pastor's support; the lawlessness of immigrants who abuse the freedom of the country, want to break through all rules, and revile all good order, the regular ministry, and divine service as papacy itself; the introduction of worthless men into the country as pretended ministers by the newlanders, who sell their services from the ship to lutherans willing to be deceived in this way. the united pastors, they urge, are almost powerless to resist. the people are, as a rule, poor. in a congregation of three hundred members scarcely fifteen can be found able to contribute toward the building of churches; and the responsibility for debts incurred must, therefore, as a rule, fall upon the pastors themselves. many thousands of lutheran people are scattered throughout north carolina, virginia, maryland, new jersey, new york, etc. no provision is made for the traveling expenses of the pastors or supplies for their places, if these lutherans are cared for. people come often one and even two hundred miles to hear a sermon and receive the sacrament, and weep bitterly over the destitution, which no one endeavors to remove. they [the signers of the appeal] contrast the condition of a pastor in the new with that of one in the old world. the latter has the assurance of necessary support, of protection in his office, of all needed buildings, of provision for the proper instruction of his people. the former has none of these. among ten families there is scarcely one or two that contribute according to their promises. the sects diffuse among the people the ideas, to which they lend too ready assent, that the pastors as well as their hearers ought to work at a trade, cut wood, sow and reap during the week, and then preach to them gratuitously on sunday. they hear such things wherever they go--in papers, in company, on their journeys, and at the taverns. the picture is a very dark one. the pastors feel that they do not see how it is possible for them to advance; and yet to recede or even to be stationary must be fatal." jacobs continues: "such representations probably had something to do with the impression current for a while at halle that muhlenberg was visionary and eccentric, so strange do his statements seem to those incompetent from personal observation to appreciate the urgency of the situation in pennsylvania. if there was any time when, even for a moment, muhlenberg entertained the suggestion of transferring the care of the lutherans of pennsylvania to the church of england, it was only at some such time when he and his associates in the synod were allowed to struggle on under such burdens almost unaided, while union with the church of england would at once have provided all missionaries sent thither with an appropriation almost sufficient for support, and with far better protection against the prevalent disorder. if the lutherans in europe could not meet the demands of the hour, we can pardon the thought, which never became a fixed purpose, that, sooner than have the thousands for whose care he felt himself responsible neglected, some other mode of relief would have to be sought." ( ff.) . further activity and death.--in may, , as related above, muhlenberg became pastor of the dutch congregation in new york. from to he once more labored in new hanover and providence. during this period he made visits to raritan ( , for nine weeks, with his family, again in october, , and in january, ), his assistant j. h. schaum in the mean time representing him in providence. october , muhlenberg returned to philadelphia to allay the strife which had broken out. here he lived in his own home, and maintained an intimate intercourse with dr. wrangel. by the new congregational constitution, which his congregation subscribed to in , and which, in the course of time, was adopted by nearly all the congregations in pennsylvania, muhlenberg's influence was extended far and wide. in he dedicated the new zion church at philadelphia. (the national memorial services of benjamin franklin [ ], of washington [ ], and of abraham lincoln [ ] were held in this church.) september , , he arrived in charleston, accompanied by his wife and daughter, where the congregation had requested him to settle their quarrel, which he did with skill and success. his real goal, however, was ebenezer, where he, by order of the authorities in europe, was to conduct a visitation and to repair the harm done by triebner. here he drafted a new constitution, which was adopted by the salzburgers and resulted in a temporary peace. on february , , he began his journey back to pennsylvania. when the vestry of his congregation at philadelphia in , without further ado, elected kunze to be his successor, muhlenberg conducted himself with dignity. the congregation rescinded her action, whereupon muhlenberg resigned, and was given a pension of pounds annually and granted permission to preach occasionally in the church. as early as muhlenberg had compiled an agenda, which at first was circulated in manuscript, and was printed in in a somewhat modified form. the only objection which, in , the congregations raised to the agenda was that "public worship would last too long, especially in the cold winter months"; wherefore "they requested that it be abbreviated." in muhlenberg also did the chief work in preparing the hymnal, which was printed in . in the same year pennsylvania academy conferred upon him the degree of doctor of divinity. muhlenberg accepted the title, but requested his friends not to make any use of it in their intercourse with him. muhlenberg died october , . taking leave of his friend for this life, he spoke of the journey ahead to his true fatherland, repeating the words of the hymn: "ich hab' vor mir ein' schwere reis' zu dir in's himmels paradeis, das ist mein rechtes vaterland, darauf du hast dein blut gewandt." shortly before his death he prayed the stanza: "mach' end', o herr, mach' ende an aller unsrer not, staerk' unsre fuess' und haende und lass bis in den tod uns allzeit deiner pflege und treu' empfohlen sein, so gehen unsre wege gewiss zum himmel ein." muhlenberg's funeral was attended by eight lutheran pastors, the reformed minister schlatter, and a great concourse of people, so that pastor j. l. voigt was compelled to deliver his oration in the open. memorial services were conducted in new york and in many other places, as well as in almost all congregations belonging to the synod. in muhlenberg the greatest man whom god had given to the lutheran church of america in the eighteenth century, "the patriarch of the american lutheran church," had passed away. his body was interred just outside the walls of the church in trappe. a marble slab over his grave bears the inscription: "qualis et quantus fuerit, non ignorabunt sine lapide futura saecula. (future ages will know his character and importance without a stone.)" ( . .) . tributes to, and estimates of, muhlenberg.--in his letter to dr. freylinghausen in halle, muhlenberg himself reveals the pious and humble frame of his mind as follows: "to-day, december , , it is forty years since i set foot in philadelphia for the first time; and i believe that my end is no longer removed very far. had i during these forty years served my lord as faithfully as jeremiah, i could look forward to a more joyful end. but i must now account it grace and mercy unparalleled if the gracious redeemer, for the sake of his all-sufficient merits, will not regard my mistakes and weaknesses, but receive me graciously." speaking of muhlenberg's faithfulness, dr. e. a. w. krauss remarks: "muhlenberg continued faithful in things both small and great, even after he had received assistance from germany, and one coworker after another began to labor at his side. before long his activity had exceeded the sphere of his three congregations. on request he visited the scattered lutherans in germantown, tulpehocken, lancaster, york, raritan, frederick. he was the counselor of poorly served congregations, the judge in their quarrels. confidence was everywhere reposed in him. "by reason of his talent for organizing, his erudition, but, above all, his unselfishness, his modesty, dignity, and piety, he was in universal demand, and was compelled to take the lead, which he also kept till his blessed departure from this world." (_lebensbilder_, .) dr. h. e. jacobs sketches muhlenberg's character as follows: "depth of religious conviction, extraordinary inwardness of character, apostolic zeal for the spiritual welfare of individuals, absorbing devotion to his calling and all its details, were among his most marked characteristics. these were combined with an intuitive penetration and extended width of view, a statesmanlike grasp of every situation in which he was placed, an almost prophetic foresight, coolness, and discrimination of judgment, and peculiar gifts for organization and administration." dr. a. graebner writes: "the task which muhlenberg found set before him when he entered upon the wild and disordered field which had been allotted to him here, was such that, if any one in halle had been able to tell him and had told him what was awaiting him in america, he would hardly have found the necessary courage and cheerfulness to lay his hand to the plow which was to convert this wild bramblepatch into an arable field. still, where could a second man have been found at that time who would have proven equal to the task in the same measure as henry melchior muhlenberg? richly endowed with a robust physique and a pious mind, with faithfulness in matters great and small, with cheerful, but firm courage, with restless activity and a spirit of progressive enterprise, with wisdom and prudence, with the ability to inform himself quickly and to accommodate himself to the circumstances, and, in addition to this, with the necessary independence of volition and action,--characteristics seldom found combined in one and the same person,--muhlenberg was splendidly equipped, both as to degree and variety, with the gifts which a missionary and an organizer has need of. and from the very first day of his planting and watering god gave a rich increase to his labors, so rich, that muhlenberg could say with a grateful heart: 'it seems as though now the time had come that god would visit us with special grace here in pennsylvania.' furthermore, self-exaltation was utterly foreign to him. 'god does not need me,' he would say; 'he can carry out his work also without me.' likewise, he was ever content although he never saw much money. during the first half-year of his stay in philadelphia he earned his board by giving music lessons." ( .) dr. a. spaeth: "though there were lutheran congregations and pastors among the dutch on the hudson, and among the swedes on the delaware, as early as the first half of the seventeenth century, and, later on, among the numerous german immigrants, still the real organization of the lutheran church in america, on the foundation of the fathers, only dates from the middle of the eighteenth century, and is due to the rev. henry melchior muhlenberg, by common consent the patriarch of the lutheran church on this continent, through whose efforts the ministerium of pennsylvania, 'the mother synod,' was established in . in missionary zeal, in pastoral tact and fidelity, in organizing ability and personal piety, he had no superior." (_c.p. krauth_, , .) muhlenberg's confessionalism. . unqualified subscription to entire book of concord.--like the "fathers in halle," muhlenberg, self-evidently, desired to be a lutheran and to build a lutheran church in america. he himself says, in a manner somewhat touchy: "i defy satan and every lying spirit to lay at my door anything which contradicts the teaching of our apostles or the symbolical books. i have often said and written that i have found neither error, nor mistake, nor any defect in our evangelical doctrine, based, as it is, on the apostles and prophets, and exhibited in our symbolical books." _dr. spaeth:_ "the standards of the lutheran church of the sixteenth century were accepted and endorsed by muhlenberg without reservation, and in his whole ministerial work he endeavored to come up to this standard, as he had solemnly pledged himself in his ordination vow before the theological faculty of the university at leipzig, on august , , which committed to him the office of 'teaching the gospel and administering the sacraments according to the rule given in the writings of the prophets and apostles, the sum of which is contained in those three symbols, the apostolic, nicene, and athanasian, in the augsburg confession laid before emperor charles v, a. d. , in the apology of the same, in dr. luther's large and small catechism, in the articles subscribed to in the smalcald convention, and in the formula of concord. he solemnly promised that he would propose to his hearers what would be conformed and consentient to these writings, and that he would never depart from the sense which they give.' (dr. w. j. mann's _the conservatism of henry melchior muehlenberg_, in the _lutheran church review_, january, .) and this was the position not of the patriarch alone, but of his colaborers, of the whole synod of pennsylvania, which he organized, and of the sister- or daughter-synod of new york, during the lifetime of muhlenberg and kunze. 'those fathers were very far from giving the lutheran church, as they organized it on this new field of labor, a form and character in any essential point different from what the lutheran church was in the old world, and especially in germany. they retained not only the old doctrinal standards, but also the old traditional elements and forms of worship; the church-year with its great festivals, its gospel- and epistle-lessons, the liturgy, the rite of confirmation, preparatory service for the lord's supper, connected with the confession of sins and absolution. their doctrinal position was unmistakably lutheran, in the sense in which lutheranism is historically known, and is something individual and distinct, and as such stands in opposition to romanism on the one hand, and to zwingli, calvin, and all other so-called protestant parties on the other. those fathers were admitted to the ministry on condition of their own declaration that they were in harmony with the confessio augustana invariata, and with all the other symbolical books of the lutheran church. they demanded of those whom they admitted to the sacred office the same condition. they allowed no organization or constitutions of congregations without demanding the acknowledgment of all the symbolical books of the lutheran church as the doctrinal basis.'" ( , .) in a letter dated june , , and addressed to one of the members of the lutheran congregation at charleston, s. c., some of whose troubles and difficulties he had endeavored to adjust, muhlenberg stated the rule of his own personal course as follows: "during the thirty-two years of my sojourning in america, time and again occasions were given me to join the episcopal church, and to receive four or live times more salary than my poor german fellow-members of the lutheran faith gave me; but i preferred reproach in and with my people to the treasures in egypt." (jacobs, .) the confirmation form of the agenda contained the question: "do you intend to remain true to the truth of the evangelical lutheran church as you have learned to know it and solemnly confessed it?" (g., .) . pledge of pastors and congregations.--in like manner as muhlenberg himself, all his colaborers and congregations were pledged to the lutheran confessions. the religious oath which brunnholtz took reads, in part, as follows: "i, peter brunnholtz, do solemnly swear and before god almighty do take an oath upon my soul . . . that i will abide by the pure and unadulterated word of god, as, according to the sense of the spirit, it has been diligently compiled from holy scripture against all errorists in the three chief symbols, and especially also in the true lutheran church-books, as the unaltered augsburg confession, its apology, the smalcald articles, the two catechisms of luther, and in the specific formula of concord, and that i will teach according to them." (g., .) in similar fashion, kurtz, weygand, and all pastors solemnly promised to discharge their office "according to the pure doctrine of the apostles and prophets and all our synodical books." (_lehre u. wehre_, , .) according to the agenda of the catechumens promised faithfulness unto death "to the truth of the evangelical lutheran church which they had solemnly confessed." ( .) from the very outset, muhlenberg also had the congregations subscribe to articles in which they confessed themselves to god's word and the lutheran symbols. ( .) the congregations, in agreement with the constitution of , pledged their pastors to preach "the word of god according to the foundation of the apostles and prophets and in conformity with the unaltered augsburg confession." true, the pennsylvania synod, at its organization in , did not draw up any special articles of confession, yet, according to the agenda which had been previously adopted, it was regarded as self-evident that all pastors and congregations subscribe to the lutheran symbols. the synodical constitution of , which was entered in the official book of record begun in , contained the following provisions: "as to his life and teaching, every pastor is to be found in consonance with the word of god and our symbolical books." "in case complaints are lodged against teachers, the investigation must concern itself with: . express errors against the clear sense of holy writ and our symbolical books of faith." ( .) muhlenberg's devotion to the lutheran doctrine appears also from the interest and zeal which he showed in furthering the institution of catechetical instruction and in establishing parochial schools. one of the chief questions to engage the attention of the first convention of synod in was, "what is the condition of the schools?" yet, though muhlenberg, in the manner described, stood for confessional lutheranism, it cannot be maintained convincingly that his influence in this direction was sound and salubrious in every respect. his was not the genuine lutheranism of luther, but the modified lutheranism, then advocated in europe and germany generally, notably in halle and the circles of the pietists, a lutheranism inoculated with legalism, subjectivism, indifferentism, and unionism. muhlenberg's confessionalism was of the historic kind, that is to say, reverence for the venerable lutheran symbols rather than the living power of lutheran truth itself, directing, permeating, and shaping one's entire ecclesiastical activity both as to teaching and practise. muhlenbberg's pietism. . subjectivism of halle pietists.--following are some of the aberrations of the pietists in halle: that doctrine was of minor importance for, and as compared with, piety; that sanctification was not contained in, but must be added to, faith; that repentance and conversion were urged in such a manner as if man himself could force them; that such christians as could not tell of certain peculiar penitential struggles and sensations of grace were regarded as unconverted; that the assurance of salvation was not based on the objective word of god, but on subjective marks, notably such us were found in those converted in the circles of the pietists; that the afflicted, instead of being comforted with the gospel of the unconditional pardon of the entire world, were bidden to feel the pulse of their own piety; that such as did not manifest the symptoms of conversion _a la_ halle, were judged uncharitably and looked down upon as not being truly converted; that the "revived" and "awakened" were regarded as the real church in the church, the _ecclesiolae in ecclesia_. and what of the pietism of the halle emissaries in pennsylvania? dr. mann declared concerning muhlenberg and his co-laborers: "their pietism was truly lutheran piety, a warm-hearted, devout, practical lutheranism." (spaeth, , .) however, traces of the morbid and infected lutheranism cultivated by pietists, were but too apparent also in muhlenberg and the associates carefully selected for him by francke and freylinghausen in halle. the piety for which they strove so earnestly and zealously was, in more than one respect, neither truly evangelical nor soundly lutheran, but of a legalistic and subjective nature. they delighted in evangelistic sermons designed to convert men in the manner of halle. they endeavored to ascertain who were the truly converted in their congregations. as a standard they applied their own experiences and as models the halle converts. instead of immediately comforting terrified sinners with the full consolation of the gospel, they proved them "according to the marks of the state of grace." _graebner:_ "while diaconus in grosshennersdorf, muhlenberg had already published a polemical tract against dr. balthasar mentzer, who had attacked pietism, and had pictured the time before the rise of pietism as a time of darkness, in which god had 'set up a true light here and there, until at last the faithful servants of the lord, the sainted spener, francke, breithaupt, anton, and others arose' and 'again brought forth the bible.' at that time muhlenberg advocated private meetings for souls who had been 'awakened from the sleep of sin,' to which the burgomaster of eimbeck referred when he sent word to muhlenberg 'to cease the pietistic conventicles, as they were against the law of the land.'" ( .) . converts, prayer-meetings, revivals.--brunnholtz, whose work was highly praised by muhlenberg, says of his parishioners, whom, nevertheless, he admitted to the lord's table, that, for the greater part, they were "totally blind and dead," people who had not yet experienced any "true change of heart"; that in present-day congregations one must "be content with the gleanings while looking and waiting for traces of divine activity, where, when, in whom, and whether the spirit can give a rich harvest." it is only too true, he continues, "that the great multitude, both old and young, are still buried in carnal-mindedness and in great ignorance, and stand in need of a true conversion." "there are indeed a few, some also in my two congregations, concerning whom i have the well-founded hope that they have been awakened from the spiritual sleep of sin and are being drawn to the son by the father." "with regard to my congregation here in philadelphia, i am not able to boast very much of the majority and of the outwardly great number, since there is still much corruption among them. the lord, however, has granted me a small remnant, who have been awakened by the word, and who earnestly seek after the paths of peace, permitting themselves quietly, but in earnestness, to be prepared for the rest of god." muhlenberg says: "true repentance and conversion according to the word of god is a difficult matter and a rare occurrence." "we continued our labors upon the inner and outward upbuilding of the church, because a small, divinely sanctified seed was noticed among them." what brunnholtz and muhlenberg looked for in the communicant members of their congregations whom they regarded as unconverted were, no doubt, the halle symptoms. in submissiveness to be guided by the pastor was numbered among these marks. when the elders of the congregation in lancaster opposed their pastor and insisted upon their opinion, which was not wrong by any means, they were admonished "to convert themselves with all their hearts, since otherwise they could not properly wait on their office, and the pastor's trials in the congregation would become too great." ( .) the "small remnant of the converted" were nurtured by the pastors in "special prayer-meetings in the houses." ( .) this was the practise of brunnholtz in philadelphia. and muhlenberg wrote from new york in : "i have learned that among the reformed here there is a small body of awakened souls who hunger and thirst after righteousness. it is said that this awakening was brought about by the younger of the two reformed pastors. my hostess also belongs to the reformed congregation. some years ago she was so terrified by the opinion of the unconditional decree of god that a hysterical malady set in with which she is still somewhat afflicted. i searched for the marks of the state of grace. she answered sensibly, which gave me hope that she is in a state of grace. my host desired me to go into a private chamber with him and his weak spouse, and to pray in secret, which we did." "at the close of the day my dear host again desired that i pray with him and his wife in private, since she thereby had experienced strength and relief on the former occasion. on the th of july i was taken to the pious english merchant, who had some awakened souls with him. they sang a psalm, read a chapter from a devotional book, and urged me to pray at the close. after a time the dear souls returned to their homes, and i remained with him till eleven o'clock and employed the time in pleasant and edifying conversation with him and his godly wife." "august , saturday evening, i preached penitential sermons both in the german and dutch languages. . . . the church was well filled on this occasion, and the parting seemed to touch and sadden the awakened and well-meaning souls." weygand continued the work in the spirit of muhlenberg, conducting "private hours" with the "awakened souls," and finding particular delight in some souls who had been awakened by wesley. when whitefield returned to pennsylvania in , dr. wrangel entered into relations with him and began to conduct prayer-meetings in a private house in the city, and when the room in that house could no longer contain the people, muhlenberg's congregation granted him the use of their church. when not prevented by other duties, muhlenberg regularly attended these english devotional hours. the congregational constitution of especially reserved for the pastor the right to "conduct hours of edification, exhortation, and prayer in churches and schools, on week-days or evenings, as necessity might dictate, and as strength and circumstances might permit." ( . . . .) dr. j. h. c. helmuth was the first to report on a revivalistic awakening in his congregation at lancaster, in . later on, , helmuth, in the name of the pennsylvania synod, wrote a letter to paul henkel, then on his missionary tours in ohio, warning him not to participate in camp-meetings, "if he should come into contact with similar aberrations from our lutheran ways." but even at this time synod did not take a decided stand against revivalistic enthusiasm. already in the first decades of the nineteenth century reports, coming out of the synod, such as the following were heard: "here the fire is also burning." "here we behold miracles of god's grace; everywhere we find the wounded, the weeping, the moaning, and those who are praying. some cried out, 'my god, what shall i do that i may be saved?' others asked with tears, 'can i still be saved?'" ( .) in the north carolina synod resolved to have philip henkel try out a revival, since such awakenings were also to be desired among lutherans. during the revival agitation from to , the english lutheran churches caught the contagion in great numbers. they introduced emotional preaching, the mourners' bench, protracted meetings, and, vying with the fanatical sects, denounced as spiritually dead formalists all who adhered to the old ways of lutheranism. in its issue of march , , the _lutheran observer_ declared that the "symbolism" of the old lutherans in st. louis meant the death of the lutheran church, which nothing but revivals were able to save. (_l. u. w_. , ; , .) muhlenberg's pietism had helped to prepare the way for this methodistic aberration. muhlenberg's hierarchical tendencies. . government of and by the ministers.--a clear conception of the doctrines of the church and of the holy ministry was something muhlenberg did not possess. hence his congregations also were not educated to true independence and to the proper knowledge and exercise of their priestly rights and duties. dr. mann says of muhlenberg and his coworkers: "these fathers were very far from giving the lutheran church, as they organized it on this new field of labor, a form and character in any essential point different from what the lutheran church was in the old world, and especially in germany." (spaeth, _c. p. krauth_, , .) the pastor ruled the elders; the pastor and the elders ruled the congregation; the synod ruled the pastor, the elders, and the congregation; the college of pastors ruled the synod and the local pastor together with his elders and his congregation; and all of these were subject to, and ruled by, the authorities in europe. the local congregations were taught to view themselves, not as independent, but as parts of, and subject to, the body of united congregations and pastors. the constitution for congregations simply presupposed that a congregation was a member of, and subordinate to, synod. ( .) this appears also from a document signed by the elders of tulpehocken and northkill (nordkiel), august , , two days before the organization of the pennsylvania synod. in it the elders, in the name of the congregations, state and promise: "in this it always remains presupposed that we with the united congregations constitute one whole ev. lutheran congregation, which acknowledges and respects as her lawful pastors all the pastors who constitute the college of pastors (collegium pastorum) and remains in the closest connection with them, as being our regular teachers. . . . accordingly, we have the desire to be embodied and incorporated in the united congregations in pennsylvania, and to be recognized and received by them as brethren and members of a special congregation of the ev. lutheran church, and consequently to share in the pastoral care of the college of all the rev. pastors of the united congregations. in accordance herewith we most publicly and solemnly desire, acknowledge and declare all the rev. pastors of the united church-congregations to be our pastors and ministers (seelsorger und hirten); we also give them complete authority to provide for the welfare of our souls, how and through whom, also as long as, they choose. we furthermore promise to regard the rev. college of pastors of the ev. lutheran congregations in pennsylvania as a lawful and regular presbyterium and ministerium and particularly as our pastors- and ministers-in-chief, also to respect and regard, them as such, without whose previously known advice and consent we do, order, resolve, or change nothing; hence to have nothing to do with any [other] pastor, nor even, without their previously known advice and consent, to undertake anything in important church-matters with the pastor whom they have sent to us; on the contrary, to approve of and with all our powers to observe and execute whatever, in church-matters of our own and the congregations, the whole rev. college of pastors will resolve, and properly indicate and make known to us. furthermore we promise to recognize, receive, respect, honor and hear the teacher [minister] as our lawful and divinely called teacher as long as the rev. college of pastors will see fit to leave him with us; nor to make any opposition in case they should be pleased for important reasons to call him away and to put another in his place; moreover, to receive and regard his successor with equal love and duty. we furthermore promise, if (which god forfend) a misunderstanding or separation should arise between the whole congregation or part of it and the teacher, or between members of the congregation, to report this immediately to the rev. college of pastors, and to await their decision, and to abide by it." ( f.) _graebner:_ "one's indignation is roused when reading how the elders of the lancaster congregation were treated at the first synod. these men defended the by no means improper demand of their congregation that such as had fallen away to the sects and again returned should subscribe to the constitution of the congregation before they once more were recognized as members. in spite of the opinion of the assembly and the utterly wrong admonition 'to leave it to their pastor,' the elders 'adhered to their opinion.' immediately their conversion is questioned, and 'all the elders who have not yet been thoroughly converted are admonished to convert themselves with all their heart.' the remark of the minutes, 'they kept silence,' conveys the impression that the rebuke had been merited, and that the cut was felt." ( .) according to the constitution for congregations, subscribed to october , , by muhlenberg and handschuh and members of their congregations, the grades of admonition and church discipline were: . admonition by the preacher alone; . admonition by the preacher in the presence of the elders and wardens; . expulsion before or by the whole church council. ( .) the same constitution contains the provision: if any deacon or elder who has been elected to perform this arduous duty refuses to accept the office without sufficient reasons, "he is not to be excused until he has made a considerable contribution to the church treasury." ( .) at synod the pastors ruled supreme. the lay delegates, consisting of the elders of the congregations, merely reported to synod, when asked, concerning the work, fidelity, and efficiency of their pastors, the parochial schools, etc., and presented requests to synod. but they had no voice in her decisions. in the common assembly of the pastors and laymen no vote was taken. the _lutheran cyclopedia_ says: "the deliberations were exclusively those of the pastors, while the lay delegates were present only to furnish the needed information concerning local conditions and the fidelity of pastors." ( .) furthermore, the ministerium, the college of pastors, conferred the office and made pastors through ordination, a rite considered essential to the ministry, and without which no one was regarded a lawful and full-fledged pastor. thus, for instance, in the case of j. a. weygand it was held that he was given the right to perform all the functions pertaining to his office, not by the call of the congregation which he had accepted, but by his subsequent ordination. ( .) . obedience to ministerium and fathers in halle.--in the ordination the pastors were pledged to obey the ministerium. in weygand's call the clause was embodied, "that he would submit to the investigation and judgment of the united pastors and the venerable fathers" in halle. ( .) the manner in which kurtz was bound appears from the following points of the "revers" which he had to sign before his ordination in : " . to consider my congregation nothing but a part of the united congregations. ... . to introduce no ceremonies into the public worship or into the administration of the sacraments other than those which have been introduced by the college of pastors of the united congregations, also to use no other book of forms than the one which will be assigned to me by them. . to undertake nothing of importance alone nor with the assistance of the church-council, except it have been previously communicated to the reverend college of pastors, and their opinion have been obtained, as well as to abide by their good counsel and advice. . to render a verbal or written account of my pastorate at the demand of the reverend college of pastors. . to keep a diary and daybook and to record therein official acts and remarkable occurrences. . should they call me hence, to accept the call, and not to resist." ( .) before his ordination pastor j. h. schaum had to sign a "revers" and, with a handclasp, seal the promise to the united pastors that he as their adjunct "would be faithful and obedient to them." to the congregations the ministerium did not only prescribe the liturgy, but appointed and removed their pastors as they saw fit. pastor schaum's call to new york was signed by the four pastors, muhlenberg, brunnholtz, handschuh, and kurtz as their own vocation, in their own name, not in the name of the congregation. ( .) the congregation at lancaster desired kurtz as their pastor instead of handschuh, whom the ministerium was planning to send to them. muhlenberg, however, reports: "we bade them consider this and demanded a short answer, giving them to understand that, if a single one of them would be restive and dissatisfied with our advice and arrangement, we would consent to give them neither the one nor the other, but would turn to the other congregations still vacant and leave the dust to them. they must consider it a special favor that we had come to them first." graebner comments on this as follows: "one can safely say that there could be found to-day in all america not a single lutheran pastor or congregation who would consent to concede to a synod such powers as pastor kurtz and the congregation at tulpehocken yielded to the 'united pastors' in ." ( .) the superiors of the united pastors and their congregations were the "fathers in europe." they had commissioned them, and to them they were responsible. all decisions of synod in doctrinal, liturgical, and governmental questions were subject to the advice and approval of the authorities in halle. when the church council of the congregation in philadelphia sent a humble petition to the synod in , requesting permission to retain the services of pastor brunnholtz for themselves, they received the answer: we have no right to make changes without the previous knowledge and permission of the "fathers in europe." ( .) in order to ordain weygand, muhlenberg had to get permission from the "fathers in europe." ( .) even such pastors as stoever and wagner, who did not unite with the ministerium, were by muhlenberg designated as "such as had run of themselves," as "so-called pastors," who had "neither an inner nor an outward call," and "who were concerned about nothing but their daily bread." and why? because, according to muhlenberg, they had not "been sent" (by the ministerium or the fathers); because they were not subject to a consistory, did not render account of their pastorates, and would not observe the same order with those who had come from halle. ( .) concerning weygand, who arrived in , muhlenberg reports: "i asked him what he was now going to do in pennsylvania, whether he intended to be for us or against us; if he desired to be with us, it would be necessary for us first to obtain permission from our venerable fathers. if, however, he intended to be against us, he might come on, we entertained no fear, as we had already encountered such as had run of themselves. he answered, 'god forfend!' he would not side with the ministerium, to which men belonged like valentine kraft, andrew stoever, wagner, and the like, though they had requested him to join them; that, on the other hand, he would not be in our way either, but rather go elsewhere and begin a school at some place or another." ( . .) . constitution of .--the new constitution, adopted by the pennsylvania synod in , though granting a modified suffrage to lay delegates in all important questions, left the synod what it had been, a body governed by the clergy. dr. graebner says: "it has been pointed out how this [hierarchical] trait plainly appeared already when the pennsylvania synod was founded; later on we meet it everywhere and in all synods organized prior to the general synod. according to the conception generally prevailing a synod had its real foundation, its essential part, not in the congregations, but in the preachers. this idea governed their thinking and speaking. the 'preachers of the state of ohio united with some of the preachers in pennsylvania living nearest to them, and established a conference or synod of their own.' some 'preachers west of the susquehanna' were granted their petition of being permitted to form a synod. in agreement herewith they preferred to speak of a synod according to its chief and fundamental part, as a 'ministerium.' the constitution of the pennsylvania synod began: 'we evangelical lutheran preachers in pennsylvania and the neighboring states, by our signatures to this constitution, acknowledging ourselves as a body, name this union of ours the german evangelical lutheran ministerium in pennsylvania and the neighboring states, and our individual meetings a ministerial assembly.' lay delegates of the congregations, though admitted to the synodical conventions in pennsylvania and at other places, were nowhere recognized as members having equal rights with the ministers. it was as late as that the lay delegates obtained the right to vote in pennsylvania, and even then only with restrictions. in the affairs of greatest import (doctrinal matters, admission of new members, etc.) they were privileged neither to speak nor to vote. on this point the ministerial order of the pennsylvania synod declared: 'lay delegates who have a right to vote shall sit together at one place in the assembly; they are privileged to offer motions, and to give their opinion and cast their votes in all questions submitted for decision and determination, except in matters pertaining to the learning of a candidate or a catechist, to questions of orthodoxy and heterodoxy, the admission to, and expulsion from, the ministerium, and other, similar cases, for the ministerial assembly has cognizance of such as these.' the constitution of the new york ministerium contained the same provision, chap. , § : 'each lay delegate shall have a right to take part in the debates of the house, to offer resolutions, and to vote on all questions, except the examining, licensing, or ordaining of candidates for the ministry, the admission of ministers into the association or their exclusion from it, and the discussion of weighty articles of faith or cases of conscience.' the right of a layman to vote was regarded as grounded in that of the minister, not the right of both in the congregation. when a minister lost his vote, the delegate of the congregation lost his too." the constitution of the pennsylvania synod provided: such lay delegates only "as have an ordained preacher or licensed candidate, and whose teacher is himself present," shall have a right to vote. accordingly, "no more lay delegates can cast their votes than the number of ordained preachers and licensed candidates present." furthermore, the resolutions of synod were regarded as binding on the congregations. the constitution of the pennsylvania ministerium provided, chap. , § : "whereas the united congregations are represented in the synodical assembly by their delegates and have a seat and vote in it, they accordingly are bound willingly to observe the decisions and resolutions of the synodical assembly and of the ministerium." chap. , § of the constitution of the new york ministerium read: "every congregation which is represented by a delegate in the synods of this body is bound to receive, and submit to, the resolutions and recommendations of the ministerium, and to bear its part of all expenses and services necessary for the welfare of the associated churches generally and the advancement of the common cause. and if any congregation perseveres in refusing such submission, it shall no longer be entitled to a representation in this body." ( ff.) muhlenberg's unionism. . attitude toward non-lutherans.--in the _lutheran encyclopedia_ h. e. jacobs says in praise of muhlenberg: "he knew how to combine width of view and cordiality of friendship towards those of other communions, with strict adherence to principle." ( .) similar views had been expressed by dr. w. j. mann at the first free lutheran diet at philadelphia. in his "theses on the lutheranism of the fathers of the church in this country" he said: "their lutheranism did not differ from the lutheran orthodoxy of the preceding period, in the matter of doctrine, but to an extent in the manner of applying it. it was orthodoxy practically vitalized. they were less polemical and theoretical. whilst tolerant toward those of other convictions, they were, however, neither indifferent nor unionistically inclined, and never conformed lutheranism to any other form of christianity, though in their days the pressure in this direction was heavy." (spaeth, _c. p. krauth_, , .) however, though muhlenberg's intentions undoubtedly were to be and remain a lutheran, his fraternal intercourse and intimate fellowship with the reformed, episcopalians, methodists, and other denominations, was of a nature incompatible with true lutheranism. he evidently regarded the various christian communions as sister churches, who had practically the same divine right to exist and to propagate their distinctive views as the lutheran church. such was the principle of indifferentism on which muhlenberg based his practise of fraternal recognition and fellowship. the natural and inevitable result of his relations with the sects was that the free, open, and necessary confession of lutheran truth over against reformed error was weakened and muffled, and finally smothered and entirely silenced and omitted. nor can it be denied that muhlenberg, by this unionism and indifferentism, wasted and corrupted much of the rich blessings which god bestowed, and purposed to bestow, on the american lutheran church through him. like dr. wrangel and the swedes in delaware generally, muhlenberg and his associates entertained the opinion that especially the lutherans and episcopalians were not separated by any essential doctrinal differences. indeed, the germans in pennsylvania, like the swedes in delaware, seem at times to have seriously considered a union between the episcopalians and the lutherans. in brief, muhlenberg's attitude toward the reformed and other sects was of a nature which cannot be justified as lutheran nor construed as non-unionistic in character. . the facts in the case.--from the very beginning to the end of his activity in america the practise of muhlenberg was not free from indifferentism and unionism. already on his voyage across the ocean he had conducted services according to the book of common prayer. (g., .) november , , muhlenberg had arrived in philadelphia, and on december th of the same year he wrote in his journal: "in the afternoon i visited the english pastor of the episcopal church. he was very cordial, and informed me that he had always been a good friend of our lutheran brethren, the swedish missionaries, and desired to be on friendly terms also with me." ( .) in muhlenberg signified his willingness to build a union church with the reformed in case they were willing to shoulder their part of the expenses. ( .) in he reported from new york: "may , i visited mr. barclay, the most prominent pastor of the anglican church, whom the archbishop has appointed commissioner of the province of new york. . . . the dutch reformed have at present four pastors. i called on the oldest of them, mr. du bois, who received me cordially. thereupon i visited the youngest of the dutch reformed ministerium. i visited also the third member of this body, who, together with his wife, carried on a beautiful and edifying conversation, so that i was truly delighted." ( .) "june , i visited mr. pemberton, the pastor of the english presbyterian congregation, for the first time. he was much pleased with my short call, and remarked that he had received a letter from pastor tennent in philadelphia, who had mentioned my name and advised him to cultivate my company. almost immediately he began to speak of the sainted professor francke, saying that he had read several of his latin works. besides this we had several other edifying conversations. upon my departure he asked me to visit him frequently." ( .) "july , my host and i drove to the oldest reformed pastor, who gave us a cordial reception. in the afternoon we visited one of the elders of my congregation. in the evening the younger reformed pastor visited me." ( .) "on the d i again preached in dutch on the opening verses of the fifth chapter of matthew. the two reformed pastors and a large number of people were present." ( .) "august , i preached a penitential sermon and had confession. the church was filled with lutherans and reformed, among whom was also the younger pastor." ( .) "august , the members of the congregation who live near by, several reformed neighbors, and a number of friends of new york assembled to hear my farewell sermon at that place." ( .) "may , our dutch congregation-members who live near by, and some reformed neighbors, were invited to attend an hour of edification." ( .) "in the afternoon i bade farewell to the younger reformed pastor." ( .) "early on tuesday morning the reformed pastor schlatter came to my home and embraced me after the custom of our old and unfeigned love." ( .) "in the evening i was called to the six reformed pastors who had arrived. i went and welcomed them with the words: 'behold i send you forth as sheep in the midst of wolves; be ye therefore wise as serpents and harmless as doves.' july , i was taken to the pious english merchant, as he had some awakened souls with him. they sang a psalm, read a chapter from a devotional book, and in conclusion urged me to pray. after the dear souls had returned to their homes, i remained with him and had a very delightful and edifying conversation with him and his pious wife." ( .) muhlenberg praises the episcopalian richard peters as a "moderate theologian," possessed of a "catholic spirit," and reports in : "on the ninth and tenth of august mr. richard peters, secretary of the province and president of the academy in philadelphia, visited me in providence. in the morning he attended our german service, with which, he said, he was greatly delighted. in the afternoon he himself delivered a very solid and edifying sermon to a large audience." ( .) after his removal to philadelphia, in , muhlenberg wrote: "on monday, march , i intended quietly to leave the city. however, provost wrangel as well as some of the elders accompanied me, the former as far as the home of pastor schlatter, where we were hospitably received and entertained for the night." ( .) on the services conducted at barren hill on easter monday, , muhlenberg reports as follows: "after my sermon pastor schlatter added a short admonition, impressing upon them what they had already heard." ( .) "on monday, may , i went out in the forenoon to visit some english friends. as i happened to pass by the english high church at eleven o'clock, i was called into the manse, where i found a numerous assembly of the honorable english missionaries, who were conducting their annual meeting. they took me to church with them, showed me unmerited honor, and permitted me to attend their session as a friend and witness." ( .) may , , muhlenberg noted in his diary: "at noon i was with mr. r., who related with joy how he, mr. d., and provost wrangel, together with the new swedish pastor, mr. wicksel, and the reformed pastor, schlatter, had yesterday, on ascension day, attended the new church, where they had heard two splendid and edifying sermons in german and english delivered to two large audiences." ( .) october , , he wrote: "pastor handschuh was called upon to bury a reformed woman who died in childbirth; he delivered the sermon in the old reformed church." on october , , during the sessions of synod, and at its request, whitefield preached in the pulpit of muhlenberg. in j. s. gerock dedicated his new church in new york, "assisted by different high german and english protestant pastors and teachers," h. m. muhlenberg and hartwick also preaching. ( .) when muhlenberg dedicated his new zion church in philadelphia, on june , , the professors of the academy as well as the episcopalian and presbyterian pastors were invited. the report says: "the second english pastor, mr. duchee, opened the services by reading the english prayers, the prorector of the academy offered an appropriate prayer, and commissioner peters delivered a splendid sermon on the song of the angels, luke , whereupon rector muhlenberg, in the name of the corporation and congregation, thanked the honorable assembly, in english, for their favor and kindness in honoring this newly erected church and conducting a service there." may , , whitefield, upon invitation, also preached in the new church. ( .) without a word of censure on the part of his father, or of protest on the part of synod, peter muhlenberg, in , at london, subscribed to the thirty-nine articles and received episcopal ordination, in order to be able to perform legal marriage ceremonies within his congregations in virginia. invited by the presbyterian pastor, w. tennent, muhlenberg, sr., preached in his church on two occasions while at charleston, in . ( .) at savannah he preached in the union church of the reformed pastor zuebli, and in the lutheran church at savannah he enjoyed the sermon of a methodist pastor. ( .) at the church dedication in pikestown, in , he preached in german, and an episcopalian, mr. currie, in english, etc. . whitefield in muhlenberg's pulpit.--"the pastors of the first period of the ministerium," says dr. jacobs, "were on friendly relations with whitefield. dr. wrangel interested himself in securing for him an invitation to meet with the members of the ministerium during the sessions of . in urging this proposition, wrangel did not forget the collections which whitefield had made in europe for the impoverished salzburgers. the presence of a man who had pleaded eloquently in english pulpits for contributions to build lutheran churches in georgia, and with that eminent success which benjamin franklin has noted in a well-known passage in his autobiography, certainly deserved recognition, even apart from whitefield's services in awakening life in the church of england and in america. he was present at the examination of the children of st. michael's church before the synod, made a fervent prayer and an edifying address. on the next day he bade the synod farewell, and requested the prayers of its members. the next year he was in attendance at the funeral of pastor handschuh. in (may ) he preached by special invitation in zion church." ( .) in his report, dated october , , on the synod of the same year, muhlenberg himself says: "it was also considered, whether we should not invite mr. whitefield and the two well-disposed preachers of the episcopal church for monday and tuesday, especially to the examination of the children. among other reasons dr. wrangel mentioned the fact that whitefield had assisted our poor suffering brethren in georgia [salzburgers] with collections. in the evening dr. wrangel took me to mr. whitefield, and in the name of the ministerium we invited him together with the rector of the high church, who was present." october , muhlenberg wrote: "after the services dr. wrangel, pastor handschuh, and three trustees went to mr. whitefield and asked him if on the morrow he would attend our examination in the church, and speak a word of admonition to the children. he answered: yes, if his weakness permitted, and such were god's gracious will." october , muhlenberg wrote: "mr. whitefield ascended the pulpit, and said a hearty and powerful prayer. hereupon he addressed himself to the children, delivering, with tears and deep emotion, a condescending sermon about pious children of the old and new testaments, together with some modern examples which he had himself experienced, and finally enjoined upon parents their duties. after this the children were examined by dr. wrangel, and then, in german, by me. whitefield, however, being very weak in body, and the church being very crowded, we discontinued and closed with a piece of church music. the pastors and other delegates, the elders and deacons took dinner in the school, the old mr. tennent [episcopalian], who was given the place of honor, delighting us with edifying conversation." october , muhlenberg wrote: "at four o'clock mr. george whitefield visited our ministerium in the school, bidding us an affectionate farewell, and requesting us to intercede for him before the throne of grace." dr. graebner remarks: "a misstep as serious as this, admitting an errorist like whitefield to the pulpit of the local pastor and synodical president, such as was done at this synodical meeting, had, at least, not been made before the time of wrangel." ( ff.) concerning his fellowship with whitefield in , muhlenberg made the following entries in his journal: "friday, may ... because i could not do otherwise, i wrote a few lines to rev. mr. whitefield, stating that if he would preach for me on next sunday night in zion church, it would be acceptable to me." "sunday, may .... early in the evening zion church was filled with people of all sorts of religion, both german and english. we two preachers went to mr. whitefield's lodging and took him with us to the church, which was so crowded that we had to take him in through the steeple-door.... he complained of a cold contracted at the morning service, and consequent hoarseness, but preached very acceptably from chron. , on 'the outer and the inner glory of the house of god.' he introduced some impressive remarks concerning our fathers--francke and ziegenhagen, etc." (jacobs, .) at the first lutheran diet, dr. c. p. krauth explained: "whitefield was an evangelist of forgotten or ignored doctrines of the gospel; a witness excluded from many pulpits of his own church because of his earnestness in preaching the truth; in some sense a martyr. this invested him with interest in the eyes of our fathers, and his love to the lutheran church and his services to it made him very dear." ( .) . experiencing the consequences.--from what has been said it is evident that muhlenberg's relations with the sects was not without reprehensible unionism. even where, in such fellowship, syncretism was not directly practised, the proper confession of lutheran truth was omitted. as with the swedes in delaware, fraternal intercourse proceeded on the silent understanding that the sore spot of doctrinal differences must be carefully avoided. for lutherans, however, this was tantamount to a denial of the truth. muhlenberg set an example the influence of which was all the more pernicious by reason of the high esteem in which he was held by the members of synod, who revered him as a father. as late as the pennsylvania synod defended its intercourse with the reformed synod "as a measure introduced by the fathers in the time of muhlenberg and schlatter." and the unionistic practises indulged in by the general synod throughout its history cannot but be viewed as the fruits of the tree first planted by the halle emissaries. nor could they fail to see the abyss into which such unionism must finally lead, as it was apparent already in the history of the swedes. that muhlenberg had a presentiment whither things were drifting appears from his warning in to j. l. voigt not to open his pulpit to methodist preachers. ( .) indeed, muhlenberg himself lived to see the first bitter fruits of his dalliance with the sects. four months before his end, june , , franklin college, at lancaster, was solemnly opened as a german high school and a union theological seminary for lutherans, reformed, and a number of other sects. h. e. muhlenberg delivered the sermon at the opening exercises, which were attended by the entire synod. the name of the institution was chosen in view of the virtues and merits of benjamin franklin, who had contributed pounds. the college had forty-five trustees, consisting of lutherans, reformed, and chosen from other communions. a director was to be chosen alternately from the lutheran and from the reformed church. among the first trustees were j. h. c. helmuth and other lutheran pastors. two of the first four teachers were lutherans: pastor h. e. muhlenberg, the first director, and pastor f. w. melsheimer. ( .) dr. a. spaeth, agreeing with w. j. mann, says: "sooner or later the whole lutheran church of america should and could unite on the position of muhlenberg." ( .) we would not detract from the merit of muhlenberg. the slogan of the american lutheran church, however, dare never be: "back to muhlenberg!" "back to halle!" but "back to wittenberg!" "back to luther! back to lutheran sincerity, determination, and consistency both in doctrine and practise!" training of ministers and teachers neglected. . parish schools cultivated.--one cannot possibly say too much in praise of the missionary zeal on the part of muhlenberg and his associates and of their unceasing efforts to establish new mission-posts and organize new congregations, and to obtain additional laborers from europe, notably from halle. in a large measure this applies also to their labors in the interest of establishing parochial schools. in fact, wherever we read of early lutherans in america, especially german lutherans, there we also hear the cry for schools and schoolteachers to instruct the children. comparatively weak efforts to establish schools for their children were made by the swedes in delaware. at christina a teacher was employed in ; in wicaco teacher hernboom began a school in . the minutes of the pennsylvania synod of record: "in the swedish congregations the swedish schools have for several generations been regrettably neglected; dr. wrangel, however, has started an english school in one of his congregations in which the lutheran catechism is read in an english translation." acrelius, who had been provost of the swedes in delaware, wrote in : "forty years back our people scarcely knew what a school was. the first swedish and holland settlers were a poor, weak, and ignorant people, who brought up their children in the same ignorance." the result was great ignorance among the swedes. _jacobs:_ "there seems to have been an entire dearth of laymen capable of intelligently participating in the administration of the affairs of the congregation until we come to peter kock. eneberg found at christina that 'of the vestrymen and elders of the parish there was scarcely any one who could write his own name.'" ( .) the salzburgers had a school in ebenezer, and later a second school in the country. at the beginning bolzius and gronau gave daily instruction in religion, the one four, the other three hours daily. in ortmann and an english teacher instructed the youth at ebenezer. the palatinates in new york began with the building, not only of a church, but also of a school in , the very year in which they had settled at west camp. in new york there was a schoolhouse as well as a church, and a "schoolkeeper" (_schulhalter_) was employed. when the teacher disappeared, the schoolhouse was rented out, but berkenmeyer taught the children in his home for five months in a year, three times a week. also in north carolina, virginia, tennessee, etc., parish schools were established, and the great need of them explained to and urged upon the people by the conferences and ministers. in pennsylvania there were several german schools even before the arrival of muhlenberg; as a rule, however, the teachers were incompetent or immoral, or both. ( .) when, in , daniel weisiger, one of the representatives of the congregations at philadelphia, new hanover, and providence, made his appearance in halle, he asked for both an able and pious preacher and a schoolteacher. in the beginning muhlenberg himself took charge of the school. in january, , he wrote: "because there is a great ignorance among the youth of this land and good schoolteachers are so very rare, i shall be compelled to take hold of the work myself. those who possibly could teach the youth to read are lazy and drunken, compile a sermon from all manner of books, run about, preach, and administer the lord's supper for hard cash. miserable and disgusting, indeed! i announced to the people [at providence] to send first their oldest children for instruction, as i intended to remain with the congregation eight days at a time. on monday some of the parents brought their children. it certainly looks depressing when children of seventeen, eighteen, nineteen, twenty years come with the abc-book. yet i am delighted that they are possessed of so great a desire to learn something," etc. "in providence," muhlenberg wrote later on, "i have a splendid young man, who keeps school in winter, and in summer earns his living by doing manual labor." in j. n. kurtz and j. h. schaum were sent from halle to take charge of the youth. one of the chief questions to engage the attention of the first convention of the pennsylvania synod, in , was: "what is the condition of the parish schools?" brunnholtz reported: in his home at philadelphia, schaum, whom he supported, had been keeping school for three and a half years; since easter there had been no school, as schaum was needed at another place; however, before winter would set in, he and his elders would do their best in this matter. germantown, continued brunnholtz, had two teachers, doeling, a former moravian, being one of them, whose schools were attended by many children, some of them non-lutherans. another school near germantown with twenty children had been closed for lack of a teacher. muhlenberg stated: in providence there had been a small school in the past year. new hanover had a fair school, jacob loeser being teacher. though a teacher could be had for the filials saccum and upper milford, there were no schools there. when the elders hereupon explained that the distances were too great, synod advised to change off monthly with the teacher, and demanded an answer in this matter in the near future. kurtz promised to begin a school at tulpehocken in winter. handschuh reported: in lancaster the school was flourishing; teacher schmidt and his assistant vigera had instructed children. at the meeting of synod in the pastors complained: "the schools within our congregations are in a very poor state, since able and faithful teachers are rare, salaries utterly insufficient, the members too widely scattered and in most cases poor, roads too bad in winter, and the children too urgently needed on the farms in summer." (g., .) according to the report of the synod held in there were parochial schools in new providence, one main school and several smaller ones; in new hanover; in philadelphia, where a public examination during the sessions of synod exhibited the efficiency of the school; in vincent township, a school with a good teacher and children; in reading, a school with more than children; in tulpehocken, a school of children; in heidelberg, a school of children; in northkeel, children, taught by pastor kurtz; in lancaster, a school of children in summer and in winter, etc. ( .) . dearth of pastors and schoolteachers.--from the very beginning one of the greatest obstacles to the spread and healthy growth of the lutheran church in america was the dearth of well-trained, able, and truly lutheran pastors and schoolteachers. and the greatest of all mistakes of the early builders of the american zion was the failure to provide for the crying need of laborers by the only proper and effectual means--the establishment of american seminaries for the training of truly lutheran pastors and teachers qualified to serve in american surroundings. the growing indifferentism and deterioration of the lutheran ministry as well as of the lutheran congregations was a necessary consequence of this neglect, which resulted in an inadequate service, rendered, to a large extent, by incompetent or heterodox ministers. dr. mann was right when he maintained in his _plea for the augsburg confession_ of , that the doctrinal aberrations of the definite platform theologians were due, in part, to the fact that s. s. schmucker and other ministers had received their theological education at princeton and other non-lutheran schools. the constantly increasing need, coupled with the insufficient preparation of the men willing to serve, led to the pernicious system of licensing, which for many decades became a permanent institution in pennsylvania and other states. in the general synod adopted the following report: "the committee on the licensure system respectfully report that the action of this body requesting the several district synods to take into consideration and report their judgment on the proposed alteration or abolition of our licensure system has been responded to by fifteen synods. out of this number all the synods, excepting three, have decided against a change. your committee have to report the judgment of the church to be decidedly against any change of our long-established regulations on this subject, and therefore deem it unnecessary to enter on the discussion of the merits of the subject, in this report, and propose the adoption of the following resolution: resolved, that the great majority of our synods having expressed their judgment against any change in our licensure system, your committee be released from the further consideration of the subject." ( .) the great dearth of ministers accounted for this action. even before there were in pennsylvania more than , germans. in benjamin franklin expressed his apprehension that "the palatine boors" would germanize pennsylvania. in more than , german emigrants arrived. in the germans in pennsylvania numbered about , , almost one-half of the inhabitants of the state. and more than one-half of these were considered lutherans. in , however, when this number had greatly increased, the pennsylvania synod reported only ministers, of whom were ordained, were licensed to preach, and were catechists. the number of ministers sent from germany had been augmented by such as had been tutored by pastors in america. chr. streit and peter muhlenberg, for example, were instructed by provost wrangel and muhlenberg, sr. another pupil of muhlenberg was jacob van buskirk. h. moeller, d. lehman, and others had studied under j. c. kunze. jacob goering, j. bachman, c. f. l. endress, j. g. schmucker, miller, and baetis were pupils of j. h. ch. helmuth. h. a. muhlenberg, who subsequently became prominent in politics, and b. keller were educated in franklin college. later on some attended princeton and other reformed schools to prepare themselves for the lutheran ministry! to make matters worse, the ministers who, toward the close of the eighteenth century, came from germany were no longer adapted for their surroundings, which were rapidly becoming english. besides, halle and the other german universities had grown rationalistic. according to the report of the general synod in the lutheran church in america numbered churches with only ministers. ( .) the same report states: "the ancient and venerable synod of pennsylvania is rapidly increasing both in members and in ministers, and we trust that much good is doing in the name of our blessed savior jesus. from the minutes of the session of the present year, which was held at lebanon, it appears that the body consists of ministers, who have the pastoral charge of upwards of churches; that between the session of and they admitted to membership by baptism , , admitted to sacramental communion by confirmation , , that the whole number of communicants is , , and that there are under the superintendence of the different churches congregational schools." ( .) in , according to the _lutheran almanac_ for that year, the general synod numbered ordained and licensed pastors and , congregations with , communicants. this averaged three congregations for every pastor, some serving as many as six, eight, or even twelve, giving the majority of the congregations one service every four weeks, and to many only one service every eight weeks. (_kirchl. mitt. , no. .) in about , lutheran congregations in the united states were served by only pastors. (_lutheraner,_ , .) thus, as the years rolled on, the question became increasingly pressing: "where shall we find pastors for our children?" yet, while the lutheran ministers, as a rule, were most zealous and self-sacrificing in their labors to serve and gather the scattered lutherans, organize congregations, and establish parochial schools, the early history of american lutheranism does not record a single determined effort anywhere to provide in a systematic way for the training of preachers and teachers, such as were required by american conditions and surroundings. we hear of an orphan home founded by the salzburgers in with three boys and eight girls, but nowhere of a seminary turning out preachers and teachers for the maintenance and upbuilding of the church. it was in , more than years after the first appearance of muhlenberg in pennsylvania, that the "mother synod" of the lutheran church in america founded a seminary in philadelphia. . hopeless situation.--several years after his arrival in america, muhlenberg realized the need and conceived the thought of founding an orphan asylum with a preachers' seminary in connection; and in he had acquired the ground for this purpose. in his letters to halle he repeatedly declared that it would be impossible to supply "the almost innumerable multitude of german lutherans" with pastors for any length of time without a seminary in america. in one of these letters he says: "an institution of this kind does not appear to be impossible. and it seems to be necessary, because, as the past experience has taught us, the calling of well-tried and able preachers from germany, though indeed of especial advantage, and needed also in the future, at least for a considerable time, is connected with so many difficulties and such great expense that it will be impossible to send over as many from germany as will be required in order to provide sufficiently for all congregations." ( .) in muhlenberg broached the matter to the convention of the ministerium, and synod repeatedly considered the question. but nothing materialized. indeed, j. c. kunze, who later became muhlenberg's son-in-law, finally did succeed in opening a preparatory school; lack of funds, however, compelled him to close it during the revolutionary war. kunze, helmuth, and j. f. schmidt now pinned their hopes to the "german institute" of the pennsylvania university, whose professors were lutherans from to . helmuth instructed every day from eight to twelve and from two to five o'clock. but the "german institute" did not turn out any lutheran pastors, as the curriculum contained no course in theology. kunze writes: "it is true, i was professor of oriental languages in philadelphia. however, i had but six scholars, and i doubt if one of them will study theology. and who would instruct them, in case they should desire to study theology? we did not have time to devote a single hour to this subject in philadelphia." in helmuth and schmidt wrote: "there is nothing we pastors desire more than a german educational institution, where young men could be prepared directly for the service of the church. to be sure, we have part in the university located here, and also make use of it. but languages and philosophy only are taught here, from which our churches and schools derive no benefit." the hopelessness of the situation is further revealed by the following letter which helmuth addressed to the synod assembled in lancaster, pa., : "brethren, we are living in a sad time. my heart weeps over the awful decay of christendom. i readily acknowledge my share of the guilt that god seems to hide his countenance from us, permitting the doors to stand wide open, for the spirit of lies [rationalism] to enter and destroy the vineyard of the lord. you will learn from the report from halle how the swine are uprooting the garden of christ in germany. . . . another thing, dearest brethren, how shall we in the future supply our congregations with pastors? where shall we find ministers to meet our need, which will increase from time to time! from germany? possibly a secret arian, socinian, or deist? for over there everything is full of this vermin. god forbid! under present circumstances, no one from germany! we ourselves must put our hands to the plow. god will call us to account for it, and will let our children suffer for it, if we do not wake up, and hazard something for the weal of immortal souls."--and how did they now seek to provide help? franklin college was founded in conjunction with the german reformed and other sects! helmuth and other lutheran pastors were among the trustees of the institution. in an appeal to the lutheran congregations they say: "where will you at last find pastors and teachers if you do not send your children to college? . . . think you that your churches and schools can exist without them? either your children will have to content themselves with the poorest kind of men, or else surrender language and religion, for which you have laid the foundation, thus loading a great guilt upon yourselves. dear friends, german church-life can impossibly continue to exist as it has hitherto existed in many places. in a few years the churches you already have will be deserted. and what will then become of the increased number of germans dwelling in your midst? are there not already a great number of localities where the inhabitants hear no sermon for six to eight weeks, and where the young grow up like the savages?" ( . .) the synod of also staked its hopes on franklin college, which, however, was eking out a pitiable existence, and finally became the exclusive property of the reformed. the dire need was apparent to all; the true way out of the difficulty, however, no one saw nor wanted to see. and the reason? avarice on the part of the congregations, and a lack of initiative and lutheran earnestness and determination on the part of the pastors. nor did the seminaries founded in the first part of the nineteenth century (hartwick seminary, established in ; gettysburg seminary, in ; and the seminary of the south carolina synod, in , at lexington) meet the needs of the church, either as to the quantity or the quality of the candidates required for the lutheran ministry. in a letter addressed to the general synod, assembled at gettysburg, dr. hazelius wrote: "our [hartwick] seminary has been established since the year ; during which time young men have received their theological education here, of whom are now actively engaged as laborers in the vineyard of our lord; but one is prevented by disease from participating in the labors of his brethren." ( .) all told, preachers produced by lutheran seminaries in the united states till ! besides, in reality these seminaries were not lutheran, but unionistic and, in a degree, reformed schools. deterioration of mother synod. . descent increasingly swift.--the lutheran church has always held that, as faith cannot and must not be coerced, the broadest tolerance as to matters of conscience and religion should govern the policy of the state everywhere. on the other hand, the lutheran church maintains that, as truth is absolutely intolerant of error, and error is the direct denial of truth, the christian church dare not in any shape or manner give recognition to false teaching, but, on the contrary, is bound always to reject it and to confess god's truth alone. indifferentism as to false doctrine and practise has ever proved to be the most deadly foe of true lutheranism, which, essentially, is but another name for consistent christianity. lutheranism and doctrinal indifferentism are just as destructive mutually as are truth and falsehood. also the history of the pennsylvania synod offers ample proof of this law. in the days of muhlenberg, lutherans began to doubt that their doctrinal position, as presented in the lutheran symbols, alone is of divine right in the christian church, and alone in complete keeping with the scriptures. then they began to defend themselves as also being in the right and standing for truth; then, to apologize for their presence in america; then, to be ashamed of themselves and publicly to deny the distinctive tenets of lutheranism; and, finally, to oppose its doctrines, champion their counterpart, and practically embrace sectarianism. muhlenberg had lived to see the beginning of the end of true lutheranism when franklin college was opened. the descent was increasingly swift. in the confession of the lutheran symbols was omitted in the new constitution of the ministerium. and when, under the influence of quitman, the new york ministerium became rationalistic, the pennsylvania synod made no protest, administered no rebuke, and did not sever its fraternal relations with it. moreover, in a measure, they opened their own doors to rationalism; the german language was regarded as being of greater import than faithful adherence to the lutheran confessions; and refuge against the inroads of rationalism and the english language was sought in a union with the german reformed and the german moravians. the utter degeneration of the pennsylvania synod appears from the new agenda, concerning which synod resolved in that it be introduced in all german congregations of the ministerium. in this book there were embodied also forms designed to satisfy the rationalists. two of the forms for administering the sacrament of baptism contained no confession of faith. the confession to the lutheran church was stricken from the form for confirmation. in two of the forms for the administration of the lord's supper the union formula of distribution was employed, _viz_., "jesus says: take and eat--jesus says: take and drink ye all of it," etc. the second form contained the following general invitation: "in the name of jesus christ, our lord and master, i say to all who acknowledge him as their savior, and are determined to be his faithful followers: you are welcome at this feast of love." ( .) the second formula for burials had a rationalistic tang. and the formulas of ordination and licensure no longer demanded adherence to the lutheran confessions. ( .) . intrenching behind the german language.--the christian church, hence also the lutheran church, views every language, hebrew, greek, and latin, as well as german and english, not as an end, but always as a means only toward furthering her real end, the regeneration and salvation of souls. according to loehe's _kirchliche mitteilungen_ of , no. , a german emigrant wrote shortly after his arrival in america: "i cannot sufficiently thank god for the grace bestowed upon me; for when i for the first time heard the language of canaan [english], the language of the new jerusalem, i was immediately and deeply moved by the spirit of god and was caught like tinder." this was certainly not the attitude of the german lutheran ministers of the pennsylvania synod, some of whom, going to the other extreme, were in danger of viewing the english, as compared with the german, as impregnated with the spirit of rationalism and infidelity. riding, as it were, on the language, rationalism had made its public entry into the new york ministerium. the real cause, however, was not the language, but the indifferentism and unionism prevailing within this body, which long ago had paved the way for, indeed, had itself bred, religious unbelief. however, mistaking what was merely accidental and a concomitant for the chief and real cause of the calamity in the new york ministerium, prominent german ministers of the pennsylvania synod, in order to guard against a similar turn of events in their own midst, frantically opposed the use of the english language in the synod and her congregations, and placed such emphasis on the german as made it an end _per se_ peculiar to the lutheran church rather than a means employed wherever and whenever the conditions call for it in order to attain her real and supreme object--the saving of souls. men like j. h. c. helmuth and j. f. schmidt, in a way, identified english and rationalism, german and lutheranism (that is to say, unionistic evangelicalism). lamenting the inroads that rationalism was making also in lutheran congregations, they wrote: "but now the protestant churches are threatened by a terrible storm, which is not the mere consequence of the natural course of things, but a _sign of this time_, and it will soon despoil them of the treasures of their church together with all their happiness, unless teachers and parents will counteract it with united strength. almost universally, especially in the cities and at the boundaries, they are beginning to educate the children exclusively in the english language, and, in a manner for which they will not be able to answer, to neglect them as regards the german services. this is the consequence of the indifference and the disregard of sound doctrine which, in the present hour of great temptation, is spreading over the face of the earth." but instead of stemming the tide of rationalism by returning to lutheran faithfulness, they ignored the lutheran confessions and intrenched themselves behind the german language and the "brethren" in the german reformed and german moravian churches. the general church-prayer of the agenda of , universally introduced in the congregations of the pennsylvania synod, contained the passage: "and since it has pleased thee [god] to transform this state [pennsylvania] into a blooming garden, the deserts into delightful meadows, grant that we may not forget our nation, but strive to have our dear youth educated in such a manner that german churches and schools may not only be maintained, but brought to a flourishing condition, ever increasing." ( .) in the _evangelisches magazin_ appeared "under the auspices of the german evangelical lutheran synod," pastors helmuth and schmidt being the editors. its avowed purpose, however, was not to represent lutheranism, but specifically to bolster up the cause of the german and to oppose the introduction of the english language. the "proposal to synod" concerning the new german paper states: " . we want to aid the german language as much as we can, because we are convinced that, with her language, our church will lose unspeakably much, and, finally, for the most part, even her very existence under her [lutheran] name. . we know the days of the great apostasy in europe. . . . also this devouring monster could be counteracted by a well-arranged _evangelisches magazin_." ( .) in the _magazin_ contained a series of articles urging the reformed and lutherans to stand together against all attempts at introducing english. the english language, it is said, is too poor to furnish an adequate translation of the german prayers and hymns and books of devotion. english congregations could not remain either lutheran or reformed, because "our religious writings are all german." revealing his utopian dreams, the writer continues: "what would philadelphia be in forty years if the germans there were to remain german, and retain their language and customs? it would not be forty years until philadelphia would be a german city, just as york and lancaster are german counties. . . . what would be the result throughout pennsylvania and northern maryland in forty or fifty years? an entirely german state, where, as formerly in germantown, the beautiful german language would be used in the legislative halls and the courts of justice." (jacobs, .) in the pennsylvania synod resolved that "this ministerium must remain a german-speaking body"--a resolution which, especially in philadelphia, merely served to increase the humiliating and damaging language-strife which had begun several decades before. unionism in the ascendency. . seeking refuge with the reformed.--in their struggle against rationalism and the english language the german lutherans of pennsylvania sought help in an alliance with the german reformed and the moravians. fellowship between them became increasingly intimate. "luther and zwingli," they boasted harmoniously, "opened the eyes of the world!" "after all," they kept on saying, "there is but one faith, one baptism, one supper, no matter how much the lutheran and reformed views on it may be at variance." ( .) one of the objects of the german _evangelical magazine_ evidently was to bring about a more intimate union between all german evangelical bodies. for this reason it was not called "lutheran," but "evangelical." the preface to the first volume declared: "our undertaking would be greatly furthered if the brethren of other communions would beautify it with their pious contributions, and also solicit subscriptions. the brethren of the moravian unity have expressed their satisfaction with this imperfect work, and assured us of their abiding love in this point." ( .) in view of the celebration of the reformation jubilee, the ministerium of pennsylvania, at york, june , , resolved that the german reformed, moravian, episcopal, and presbyterian churches be invited by our president to take part with us in the festival of the reformation. in the following year the unionistic and rationalistic agenda characterized above was adopted by the ministerium. a committee was also appointed to confer with the german reformed, and to devise plans for utilizing franklin college as a theological seminary, in order to prepare ministers for both denominations. in , at lancaster, pa., synod again considered the proposition of founding a joint seminary at lancaster, and appropriated the sum of $ for this purpose on condition that the reformed synod set aside an equal amount. a committee was also appointed to confer with a similar committee of the reformed, and to draw up the necessary plans for the seminary. during this time, especially in the period of to , prominent men of the pennsylvania synod considered and advocated plans for an organic "general union of our church in this country with the evangelical reformed church." ( .) the pennsylvania minutes of contain a notice according to which endress and w. a. muhlenberg were among the chief advocates of this movement. many, especially in the pennsylvania and north carolina synods, regarded and zealously urged the union of all lutheran synods in a general synod as a step in this direction, _viz_., union with the reformed. graebner says: "when all the lutherans had been organized into one general body, and had grown accustomed to marching together, one might also hope to experience that when the command for the greater union would be given, the entire lutheran people, now freed from lutheranism, would march in stately procession to the goal of schober's morning star [union of all evangelical churches]. this was evidently the policy and ulterior object when, at harrisburg, , the pennsylvania synod resolved that 'the officers of synod be a standing correspondence committee to bring about, if possible, a union with the other lutheran synods.'" ( .) viewed in its historical context (the favorable deliberations and resolutions on the union seminary, the union hymn-book, etc.), this resolution admits of no other interpretation. when, therefore, the organization of the general synod seemed, in the opinion of many, to interfere with and threaten the projected union with the reformed, the pennsylvania synod promptly withdrew from this body, in . says jacobs: "the form of the opposition [to the general synod] was that the general synod interfered with the plans that had been projected for a closer union with the reformed, and the establishment of a lutheran-reformed theological seminary. congregations in lehigh county petitioned the synod, for this reason, to 'return to the old order of things'; and the synod, in the spirit of charity [?] toward its congregations, in order that nothing might interrupt the mutual fraternal love that subsisted between the brethren, consented, by a vote of seventy-two to nine, to desert the child which it had brought into being." ( .) . union reformation jubilee of .--at york, june , , the pennsylvania synod resolved to celebrate the tercentenary of the reformation together with the reformed, the episcopalians, etc. invitations were extended accordingly. in his answer of october , , bishop william white of the episcopal church wrote to pastor lochman, expressing his delight at the prospect of taking part in the prospective celebration. he said: "i received the letter with which you honored me, dated july , . in answer i take occasion to inform you that it will give me great satisfaction to join with the reverend ministers and with the whole body of the lutheran church, in this city, on the day appointed, in returning thanks to almighty god for the beginning of the blessed reformation in the three-hundredth year preceding, and in raising up for that purpose the great and good man who has transmitted to your church his name, and whose praise is in all the churches of the reformation. this occasion must, of course, be the more welcome to me on account of the agreement in doctrine which has always been considered as subsisting between the lutheran churches and the church of england, the mother of that of which i am a minister." (jacobs, .) in his sermon at frederick, md., d. f. schaeffer declared that it is noteworthy that both luther and calvin "were agreed on all points, with the exception of one which was of minor importance." the congregation sang according to the tune of "wie schoen leuchtet der morgenstern": "one hundred years, thrice told this day, by heavenly grace truth's radiant ray beamed through the reformation; yea, glorious as aurora's light dispels the gloomy mists of night, dawn'd on the world salvation. luther! zwingli! joined with calvin! from error's sin the church to free restored religious liberty." in yorktown a german cantata was sung from which we quote, according to the original, as follows: "chor: heute vor dreihundert jahr, strahlte licht aus gottesthron, durch die reformation. luther, deutschlands hoechste zier, stund der kirche jesu fuer. solo: aber welch ein widerstand! solo: luther war mit gott verwandt. duetto: seiner lehre heller schein, drang in tausend herzen ein, drang in tausend herzen ein. pause: zwingel kam und calvin, traten auf in christi sinn; duetto: und verbreiten licht und heil segensvoll in ihrem teil. ganzer chor: millionen feiern heut', dankbar froh' im hoeh'ren ton, dieses fest dem menschensohn." (g., .) . reformed and lutheran minutes on lancaster seminary.--from to the synod of pennsylvania and the german reformed church were engaged in devising plans and adopting measures looking to the establishment of a united theological seminary for the education of the ministers of both the reformed and lutheran churches. according to the minutes of the two bodies the respective actions taken were as follows: minutes of the german reformed synod, : "the committee on the founding of a literary institution reported further, recommending that two committees be appointed, consisting of three persons each, the one to confer with a committee of the new york synod [dutch reformed] and the other with the lutheran synod. resolved, that the rev. messrs. pomp and saml. helffenstein be the committee to the new york synod, and the rev. messrs. hendel, hoffmeier, and wack, sr., the committee to the lutheran synod." ( .) minutes of pennsylvania synod, : "at this point, revs. h. hoffmeier, e. wack, and w. hendel appeared before the synod as a committee from the reformed synod of this state, and presented the following communication in writing, namely: an extract from the minutes of the reformed synod held at york, september , . mr. hoffmeier having explained this whole subject more particularly to synod, it was thereupon resolved, that a committee be appointed to confer with our esteemed brethren of the reformed synod in respect to the subject under consideration. the messrs. j. george schmucker, conrad jaeger, and h. a. muhlenberg were named as this committee." "the committee appointed yesterday to confer with the committee of the reformed synod, and to make inquiry as to the way in which a union seminary for the education of young men for the ministerial office in both churches could be best established, presented the following report: ' . that they have attended to the duty assigned them, and have had under consideration the fact that in the city of lancaster there is an institution already in existence, known by the name of franklin college. ... . that the committee greatly regret that this institution has hitherto been neglected, and consequently the object to which it was originally devoted by the state has altogether failed of attainment. . that the committee has examined the charter of said institution with care, and finds it necessary to recommend that the president thereof be instructed to make arrangements for holding a meeting of all its trustees. . that messrs. hoffmeier and endress see to it that such a meeting be held. . that a committee be appointed by both synods, who shall conjointly prepare a plan setting forth how this institution can be best adapted to the accomplishment of the purpose aforementioned.' the above report was received with general favor, and messrs. schmucker, lochman, geissenhainer, sr., endress, and muhlenberg were appointed the committee provided for in section five of the report." ( . .) minutes of german reformed synod, : "the committee which was appointed to confer with a committee of the lutheran synod in reference to the founding of a theological school reported that they attended the lutheran synod of last year, and were received in a very fraternal manner; and that that synod has appointed a committee to confer after the present meeting with a committee of the reformed synod on any subjects relating to the school, and to submit something definite; and they proposed that a similar committee be appointed. the proposition of the committee was accepted, and revs. j. w. hoffmeier, f. herman, sr., wm. hendel, thos. pomp, and s. helffenstein were appointed such committee." at the same meeting a committee which had been appointed to confer with a similar committee from the reformed dutch church, in reference to uniting with it in establishing a theological seminary, reported, stating that, inasmuch as negotiations were in progress with reference to uniting with other germans in pennsylvania, who have a common interest in property voted to them by the state legislature for the support of a german institution [at lancaster], nothing definite could at present be done in the matter. ( .) minutes of pennsylvania synod, : "pastor endress made a verbal report in behalf of the committee appointed the previous year to confer with a committee of the reformed synod in regard to the matter of franklin college in lancaster. resolved, that the sum of $ be appropriated out of our synodical treasury toward the support of the college in lancaster, provided the same be done by the reformed synod. resolved, that a committee be appointed on our part who shall, at the next meeting of the reformed synod in lancaster, in conjunction with a committee from this latter body, draw up a plan for a theological seminary. resolved, that the pastors schmucker, endress, lochman, muhlenberg, and ernst constitute said committee. resolved, that, through mr. endress, fifty copies of the minutes of synod of this year be forwarded to the reformed synod, shortly to convene at lancaster." ( .) minutes of reformed synod, : "proposed and resolved that a committee of five be appointed to confer with a committee of the lutheran synod in reference to the founding of a union theological institution, with authority to devise the plan necessary for the purpose. the committee consists of revs. hoffmeier, hendel, pomp, becker, and saml. helffenstein." "the committee of the lutheran and reformed synods to consider the matter relating to a theological seminary have prepared a plan for this purpose, and carefully examined the same, and found that such a theological seminary would be not only exceedingly useful for our youth preparing for the ministerial office, but also can easily be established. the committee, therefore, submit this plan to the rev. synod, and, at the same time, request the rev. synod to have the plan printed, in order that it may be circulated among the members of both synods, to afford each one an opportunity to examine it carefully for himself, because the time for this purpose is at present too short. the committee of the rev. lutheran synod proposes to pay half the expenses of printing, and recommended that two hundred copies thereof be printed." "it was proposed and resolved, that fifty copies of the proceedings of the present synod be transmitted to the rev. lutheran synod as an evidence of our gratitude and mutual respect." ( . .) minutes of pennsylvania synod, lancaster, may , : "the president of synod made a verbal report in behalf of the committee that had been appointed, in conjunction with a committee of the reformed synod, last september at lancaster to draw up and publish a plan for a union seminary. from this report it appears that the members of our committee were not all present; that the joint committee did actually prepare a plan; that the printing of the same was entrusted to revs. endress and hoffmeier, but that this duty was not attended to. dr. endress arose and made a long speech in defense of himself, referring to a number of local reasons and certain misunderstandings that influenced him to omit the publication of the plan. to this it was replied that the reasons given by him were not altogether satisfactory. candidate schnee arose and gave synod an account of an institution located at middletown, pa., known as 'the fry's orphans' home.' he awakened the joyful hope that by the blessing of the lord it might be possible at some future time to establish at that place a theological seminary for the lutheran church in this country. dr. lochman arose and made a powerful speech in favor of establishment of a theological seminary, and of supporting the college at lancaster. resolved, that a committee be appointed to attend the meeting of the reformed synod shortly to be held at hagerstown; that revs. d. f. schaeffer and b. kurtz constitute said committee." ( . .) minutes of pennsylvania synod, chambersburg, : "revs. hoffman and rahausen, deputies of the german reformed synod, took seats as advisory members. resolved, that rev. mr. denny, pastor of the presbyterian church at chambersburg, be acknowledged as an advisory member of this synodical assembly. the committee to examine the protocol of the german reformed general synod reported that they examined said protocol, and found the following items which may require to be considered at this meeting: . that messrs. schaeffer and kurtz, appointed as our delegates to the reformed synod at our last year's meeting, were received as advisory members by the reformed synod. resolved, that this synod sees in this action evidence of the love of those whom we acknowledge as brethren, and that it is prepared always, as heretofore, to reciprocate this kindness. . that revs. hoffman and rahausen were appointed delegates by the reformed synod to attend our present synodical meeting. resolved, that pastors muhlenberg and knoske attend the next meeting of the reformed synod at reading as delegates from this synod." ( . f.) in the pennsylvania synod entered upon its wild scheme to found a seminary at frederick, md., with dr. milledoller as professor, with $ , salary. this stopped all other negotiations for the time being. dr. milledoller held the call under consideration two years, and then declined. he went to new brunswick immediately after that, and col. rutger's money went with him to that place, which, it was understood, would go to whatever place dr. milledoller would go. (_lutheran observer_, sept., .) the fact that nothing tangible resulted from the movement of uniting the lutheran and reformed synods and of establishing a union seminary was not due in the least to a growing confessionalism on the part of the pennsylvania synod, for at that time such was not in evidence anywhere. typical representatives of synod. . c. f. l. endress denounces form of concord.--among the better class of lutherans prominent in the pennsylvania synod during the decades immediately preceding and following the year were such men as j. b. schmucker, h. a. muhlenberg, lochman, probst, and endress. in the proceedings of the general synod, , lochman and endress are spoken of as belonging to "the fathers of our general synod, and able ministers of the lord jesus," as the "oldest and most respected members" of the synod of east pennsylvania, as "men who were among the brightest ornaments of the lutheran church, and whose departure is lamented no less by the synods in general than by that to which they more immediately belonged." ( . .) yet they, too, were absolutely indifferent as to the lutheran symbols. dr. c. f. endress, a pupil of helmuth, a leading spirit in the pennsylvania ministerium and most prominent in the unionistic transactions with the german reformed church, declared his theological position as follows: "we have the formula concordiae, in which expulsion, condemnation, anathema, were, in the most liberal manner, pronounced and poured forth against all those who were of a different opinion, which, however, thank god, was never received universally by the lutheran church. i would suffer both my hands to be burned off before i would subscribe that instrument." "as we have hitherto received the augsburg confession and luther's catechism and melanchthon's apology, so i have no objection that they should be kept in reverence and respect as our peculiar documents, but not to overrule the bible. for by this shall the lutheran church forever distinguish itself from all other religious connections, that the bible, the bible alone, shall remain the only sun in christ jesus, and that we rest upon human declarations of faith only in so far as they receive their light more or less from that great light." "what shall i answer on the question, what is the confession of faith of the lutheran church? answer: i will not dictate to you what you should say; but if i should be asked, i would say, first, and principally, and solely, and alone: the holy word of god contained in the writings of the prophets and apostles. the confessions of faith by the church of the first four centuries we hold in conformity with the bible, and receive them, as far as i know, universally in the lutheran church. the confession of the princes of the german empire presented at the diet of augsburg is held by all in honor and respect, and when we compare it with other human confessions, we give it a decided preference. luther's catechism is used in all lutheran churches, and no catechism of other religious denominations has that honor. the so-called apology is in possession of very few lutheran ministers; but whether they have read it or not, they consider it a good book. the smalcald articles i have often read. in germany they are taken up among the symbols. i know not whether any other divine in the lutheran church in america ever read it except muhlenberg and lochman. in short, we hold firmly and steadfastly to our beloved bible, when the one holds to calvin, the other to zwingli, a third to the heidelberg catechism, a fourth to the confession of the synod of dort, a fifth to the westminster catechism, a sixth to the common-prayer book, a seventh to the solemn league and covenant, and the eighth to the darkened and depraved reason per se, the ninth to reason under the name of holy spirit, and the tenth to the devil himself in the form of an angel of light. but i will cleave to my beloved bible, and hereby it shall remain. amen." (_luth. observer_, sept., .) . rev. probst defending union.--the _lutheran observer_, september, , from whose columns we quoted the statements above concerning dr. endress, continues: rev. probst, who was a member of the pennsylvania synod from until his death, and well acquainted with the sentiments of his brethren, in a work published in for the express purpose of promoting a formal and complete union of the german reformed and lutheran churches in america, entitled, _reunion of the lutherans and reformed_, says that there was no material difference of doctrinal views between them, the lutherans having relinquished the bodily presence, and the reformed unconditional election. speaking of the supposed obstacles to such union, he remarks: "the doctrine of unconditional election cannot be in the way. this doctrine has long since been abandoned; for there can scarcely be a single german reformed preacher found who regards it as his duty to defend this doctrine. zwingli's more liberal, rational, and scriptural view of this doctrine, as well as of the lord's supper, has become the prevailing one among lutherans and reformed, and it has been deemed proper to abandon the view of both luther and calvin on the subject of both these doctrines." ( .) "the whole mass of the old confessions, occasioned by the peculiar circumstances of those troublous times, has become obsolete by the lapse of ages, and is yet valuable only as matter of history. those times and circumstances have passed away, and our situation, both in regard to political and ecclesiastical relations, is entirely changed. we are therefore not bound to these books, but only to the bible. for what do the unlearned know of the augsburg confession, or the form of concord, or the synod of dort?" ( .) "both churches [the lutheran and the reformed] advocate the evangelical liberty of judging for themselves, and have one and the same ground of their faith--the bible. accordingly, both regard the gospel as their exclusive rule of faith and practise, and are forever opposed to all violations of the liberty of conscience." ( .) "all enlightened and intelligent preachers of both churches agree that there is much in the former symbolical books that must be stricken out as antiquated and contrary to common sense, and be made conformable with the bible, and that we have no right to pledge ourselves to the mere human opinions of luther, or calvin, or zwingli, and that we have but one master, christ. nor is any evangelical christian bound to the interpretations which luther, or calvin, or any other person may place on the words of christ; but each one has the right to interpret them according to the dictates of his own conscience." ( .) "inasmuch as all educated ministers of the lutheran and reformed churches now entertain more reasonable and more scriptural views on those doctrines which were formerly the subjects of controversy, what necessity is there of a continued separation?" ( .) synod's un-lutheran attitude continued. . decades of indifferentism.--after the abortive efforts at establishing a union seminary and uniting with the reformed organically, and after her withdrawal from the general synod in , the pennsylvania synod passed through a long period of indifferentism before the spirit of lutheran confessionalism once more began to manifest itself, chiefly in consequence of influences from german lutheran immigrants and by the activity of such men as drs. krauth and mann. however, even till the middle of the nineteenth century the symptoms of reviving lutheranism in the pennsylvania synod were but relatively weak, few, and far between. the agenda of still contained the union formula of distribution in the lord's supper and revealed a unionistic and reformed spirit everywhere. a form of baptism savors of pelagianism and rationalism. the agenda does not contain a single clear and unequivocal confession of the lutheran doctrine of the real presence. the second form for celebrating the lord's supper states: "as we are sensual creatures, he [christ] has appointed two external, visible elements, bread and wine, as tokens (pfaender), as it were, in order by them to assure us that with, in, and under them (mit, bei und unter denselben) we should become partakers of his body and blood, that is, of his entire grace of atonement. as surely, therefore, as a penitent communicant receives the blessed bread and the blessed cup, so surely he, in a manner invisible, will also receive from his savior a share in his body and blood." (_lutheraner_ , ; , . .) in rev. weyl, of baltimore, the arch-enemy of confessional lutheranism and unscrupulous slanderer of wyneken, reynolds, etc., declared in his church-paper that within the whole synod of pennsylvania there were hardly ten preachers who, in their faith and teaching regarding the doctrine of the lord's supper, deviated from the views of the general synod. dr. walther remarked with respect to this statement, which he was inclined to regard as mendacious: "since the [pennsylvania] synod was not ashamed to conclude its centennial jubilee by declaring this miserable paper [of weyl] its organ and thereby publishing to the world its spiritual death [as a lutheran church], it serves her right to have this man write her epitaph." (_l_. , .) concerning the new hymn-book of the pennsylvania synod, rev. hoyer wrote in _kirchliche mitteilungen:_ "after a closer inspection i found that this hymn-book was compiled for three classes of people, orthodox, unionists, and supranaturalists. here we find, besides 'es ist das heil uns kommen her,' also 'religion, von gott gegeben,' as well as a hymn for the national holiday, the th of july, imploring the lord to give us the spirit of washington." ( , ; _l_. , .) _der lutherische herold_, which, edited by h. ludwig, appeared since april, , in new york, represented the class of german lutherans within the ministeriums of pennsylvania and new york then most advanced in their protestations of lutheranism. but what kind of lutheranism it was that ludwig and his paper advocated appears from the following quotation: "we expect little sympathy from the old lutherans; yet, our endeavor shall always be to banish from our columns everything that might increase the breach, _for in doctrine we are one, we only differ in the form, of the dress_, that is to say, in practise, and in the mode and manner of spreading the doctrine." (_l._ , ; , .) in january, , the same paper was complimented by the _reformierte kirchenzeitung_ as follows: "the _lutherische herold_, published by h. ludwig, endeavors to mediate between the two extremes in the lutheran church of this country, and represents the milder melanchthonian conception of the sacraments. we read the _herold_ with joy, and wish it a recognition and encouragement commensurate with its services." (_l_. , .) as late as the pennsylvania synod, according to the report of the convention in that year, ministers being present, maintained fraternal intercourse with the reformed, united, methodists, and moravians. she admitted reformed and presbyterian preachers as advisory members. synod had also received a reformed minister as such into her ministerium. she assembled in reformed and presbyterian churches for union services, and attended the service in a methodist church. she also adopted the resolution to enter into more intimate relations with the moravians. (_l_. , .) in the following year synod returned to its original confessional position in the days of muhlenberg, though in a somewhat equivocal manner. (spaeth, _w. j. mann_, .) in , however, at the same time appealing to all lutheran synods to follow her example, the pennsylvania synod resolved, by a vote of to , to reunite with the general synod, then rapidly approaching its lowest water-mark, doctrinally and confessionally, its leading men openly and uninterruptedly denouncing the doctrines distinctive of lutheranism and zealously preparing the way for the definite platform as a substitute for the augsburg confession. indeed, the pennsylvania synod added to its resolution on the reunion that, "should the general synod violate its constitution, and require of our synod assent to anything conflicting with the old and long-established faith of the evangelical lutheran church, then our delegates are hereby required to protest against such action, to withdraw from its sessions, and to report to this body." (penn. minutes , .) however, the action as such was tantamount to a violation and denial of the lutheran confession. dr. walther remarked with respect to the union: "this event will be hailed by many with great joy, a joy, however, that we are unable to share in in any measure. . . . for who does not see that the synod [of pennsylvania], by entering into ecclesiastical union with a body notoriously heterodox, has already departed from, and actually denied, the good confession of our church?" (_l_. , .) confirming the correctness of this statement, the pennsylvania synod, thirteen years later, when the ranks of her conservatives had materially increased, severed her connection with the general synod. . dr. sihler's estimate.--in dr. sihler wrote concerning the pennsylvania synod: "when the writer of this article, more than fourteen years ago, came to this country and gradually informed himself on the american conditions of the lutheran church, he had to observe with heartfelt sorrow that the pennsylvania synod, then still undivided and very numerous, in whose territory or vicinity the leaders of the so-called lutheran general synod have their field of labor was so completely indifferent toward the shameful apostasy of the latter from the faith and the confession of the lutheran church. for in vain one looked for a strong and decided testimony in any of the synodical reports of this church-body against the pseudo-lutherans of the general synod. nor was there to be found within the pennsylvania synod, or in other synods not belonging to the general synod, so much earnest zeal and love for the truth of god's word and of the confessions of the church, nor did it have any men among its theologians who were able to expose thoroughly in the english language the error, the hollowness and shallowness of the miserable productions of a schmucker and kurtz, who were made doctors of theology by god in his wrath and by satan as a joke and for the purpose of ridicule. on the contrary, they seemed to be not a little impressed with the theological learning and dogmatical science of these two so-called doctors, who, in rare self-satisfaction, found life and complete happiness in reinhard's supernaturalism. in short, these open counterfeiters, calvinists, methodists, and unionists, these base traitors and destroyers of the lutheran church, were and always remained the dear brethren, who contributed not a little to the prosperity and welfare of the dear 'lutheran zion.' accordingly, it did not require a gift of prophecy when the writer of this article, as early as , foretold in the _lutherische kirchenzeitung_ [edited by schmidt in pittsburgh] that, in differently observing, as they did, the anticonfessional, church-destroying activities of the so-called general synod, yea, fraternizing with their leaders, they would become their prey, as was actually the case several years ago." (_lehre u. wehre_ , .) lutherans in south carolina. . pioneer pastors in south carolina.--in colonists from germany and switzerland had settled in orangeburg co., s.c. their first resident pastor was j. u. giessendanner, who arrived in with new emigrants, but died the following year. he was succeeded by his son, who was ordained first by the presbyterians and then by the bishop of london, in . [tr. note: sic!] orangeburg was thus lost to the lutheran church. at charleston, s.c., bolzius conducted the first lutheran services and administered the lord's supper in . muhlenberg preached there in . the first pastor who, in , organized the lutherans at charleston into a congregation (st. john's) was j. g. friedrichs (friederichs). in he was succeeded by h. b. g. wordman (wartmann), who had labored in pennsylvania. in wordman was succeeded by j. n. martin. he dedicated the church begun in . j. s. hahnbaum, who came from germany with his family in , was, according to the church records, forbidden to "be addicted to the english articles" and to attack the church of england. the gown, wafers, festivals, gospels and epistles, and the use of the litany on sunday afternoons, are required. (jacobs, .) hahnbaum died in . his successor, who also married his daughter, was magister f. daser. he had arrived in charleston, sold as a redemptioner, and had been redeemed by one of the elders of the lutheran congregation. (g., .) in h. m. muhlenberg advised the congregation and adjusted some of her difficulties. in the same year martin returned and served till , when he was succeeded by christian streit, who labored until he was driven away in the vicissitudes of the revolutionary war, there being a tradition of his arrest by the british in . (jacobs, .) pastor martin served a third term in charleston from to , when he was succeeded by j. c. faber, who wrote to germany, from where he had arrived in : his congregation was growing; it was a model of christian unity; it consisted of lutherans, german reformed, and catholics; they all lived together most peacefully, attending the same services and sharing in the support of their pastor, who had brought about such a union. no wonder that the congregation was satisfied with the service of the episcopalian pogson when faber had resigned on account of ill health. (g., f.) . "unio ecclesiastica" in south carolina.--in fifteen german congregations were incorporated in the state of south carolina, nine of them being lutheran and six reformed or united. the lutheran congregations were served by f. daser, j. g. bamberg, f. a. wallberg, f. j. wallern, and c. binnicher; the rest, by the reformed pastors theus and froelich. in these ministers and congregations had united as a "corpus evangelicum" under the following title: "unio ecclesiastica of the german protestant churches in the state of south carolina." pastor daser was chosen _senior ministerii_. at the following convention, january , , all lutheran ministers present pledged themselves on the symbolical books. a third meeting was held august , ; president daser presented a constitution, which was adopted. among other things it provided: . the intention of this union was not that any member should deny his own confession. . a directorium, composed of the ministers and two laymen, should remain in power as long as a majority of the congregations would be in favor of it. . the directorium should be entrusted with all church affairs: the admission, dismissal, election, examination, ordination, and induction of ministers; the establishment of new churches and schools; the order of divine service, collections, etc. . any member of any of the congregations was bound to appear before the directorium when cited by this body. . where the majority of a congregation was reformed, a reformed agenda and catechism were to be used. . the ministers should be faithful in the discharge of their pastoral duties, . . . visiting the schools frequently, admonishing the parents to give their children a christian training, etc. . a copy of this constitution should be deposited in every congregation and subscribed by its members. . complaints against the pastor which the vestry failed to settle should be reported to the president immediately. . the brethren in europe should be petitioned to provide the congregations with preachers and schoolteachers.--it is self-evident that this anomalous union with a directorium invested with governing and judicial powers, to whose decisions lutheran as well as reformed pastors and congregations had to submit, lacked vitality, and, apart from flagrant denials of the truth, was bound to lead to destructive frictions. after an existence of several years the "unio ecclesiastica" died a natural death, the directorium, as far as has been traced, holding its last meeting in . by , the ministers who had organized this union body, all save one, were dead. the congregations eked out a miserable existence, becoming, in part, a prey to the methodists and baptists. thus also the promising lutheran field of south carolina was finally turned into a desert, chiefly in consequence of the dearth of lutheran preachers, who really could have been produced from this very field. (g., ff.) the north carolina synod. . unionistic from the beginning.--most of the germans in north carolina came from pennsylvania. in the congregation at salisbury (which was in existence as early as , and soon thereafter erected a church), together with the congregations in rowan co. and in mecklenburg co., sent a delegation to england, holland, and germany, asking for assistance. the result was that pastor a. ruessmann, who died in , and teacher j. g. arends (ahrends), who soon officiated as pastor, were sent in . in pastor chr. e. bernhardt arrived, followed by c. a. g. stork (storch) in , and a. roschen, who returned to germany in . but it was not genuine lutheranism which was cultivated by these german emissaries. many of the books coming from helmstedt were of a rationalistic character. also the north carolina catechism ("nordkarolingischer katechismus . . ., entworfen von johann kaspar velthusen, doktor und ordentlichem lehrer der theologie, erstem prediger in helmstedt und generalsuperintendent") savored of rationalism. the confessional and doctrinal degeneration of the pastors in north carolina appears from, and is attested by, the fact that in his ordination, in , r. j. miller was pledged to the thirty-nine articles of the episcopalians. the synod of north carolina experienced a rapid growth, receiving congregations into membership in . according to the report of , twenty lay delegates were present at the meeting of that year. in , after the separation of the tennessee synod, the north carolina synod reported ministers with about , communicants. its first convention had been held in salisbury, may , . besides the lay delegates, this meeting was attended by pastor arends, miller, stork, and paul henkel. from the very beginning the articles of synod made no mention of the lutheran confessions. at the meeting of a reformed minister delivered the sermon. in a resolution was passed permitting every pastor to administer communion to those of another faith. it was furthermore resolved: "whereas it is evident that awakenings occur in our day by means of preaching for three consecutive days, and whereas this is to be desired among our brethren in the faith, it was resolved, on motion of mr. philip henkel, to make a trial in all our churches next spring." in the same year the north carolina synod ordered the ordination of the moravian g. shober (schober). the minutes of record the following: "since the church council of a newly built reformed church in guilford county expressly desires that our next synod be held in their church, it was resolved that synod shall be held in said church on the third sunday in october, ." as in the other lutheran bodies of that time, pulpit- and altar-fellowship, reformed teaching, and methodistic enthusiasm became increasingly rampant in synod. in synod declared that it would continue to bear the lutheran name, and became demonstrative over the reformation tercentenary. the same convention, however, passed a resolution with regard to the joint hymn-book published by schaeffer and maund in baltimore, as follows: "we hereby tender the aforementioned gentlemen our heartiest thanks, and rejoice that we are able to accede fully to the aforementioned recommendations for its use both at church and in private among all our congregations. at the same time we humbly petition the god of love and unity to crown it with blessings in his kingdom and temple. it was also resolved that the english agenda which quitman had introduced in new york "be adopted as one of our symbolical books, and as such be recommended for use." (g., .) . shober's jubilee book.--in synod also approved of, and resolved to publish, shober's jubilee book, "a comprehensive account of the rise and progress of the blessed reformation of the christian church by doctor martin luther, begun on the thirty-first of october, a. d. ; interspersed with views of his character and doctrine, extracted from his book; and how the church established by him arrived and progressed in north america, as also the constitution and rules of that church, in north carolina and adjoining states, as existing in october, ." in the preface, shober gives utterance to the hope that all protestant churches and their individual members would, by reading his book, be moved "to pray to god that he would awaken the spirit of love and union in all who believe in the deity of jesus christ, the only mediator between god and men, in order to attain the happy time prophesied, when we shall blissfully live as one flock under one shepherd." on page ff. he says: "why are we not all united in love and union? why these distances, controversies, disputes, mutual condemnations, why these splittings of formulas? why cannot the church of christ be one flock under one shepherd? my friends, at the proper time the lord will unite us all. thank god, we see the morning star rising; the union approaches, in europe through bible-societies, in america, too, through mission-societies, through the efforts of the rich and poor in sending out religious tracts, through the hundred thousand children who now learn to know their god and savior in the sunday-schools. through frequent revivals and many other signs it becomes apparent that the earth will soon be filled with the knowledge of the lord. among all classes of those who adore jesus as god i see nothing of importance which could prevent a cordial union; and what a fortunate event would it be if all churches would unite and send delegates to a general convention of all denominations and there could settle down on christ, the rock, while at the same time each denomination would be permitted to retain its peculiar ways and forms. this would have the influence on all christians that, wherever and whenever they met each other, they would love one another and keep fellowship with each other." synod declared: this book "will give to our fellow-christians in other denominations a clear view of what the lutheran church really is." yet, in this jubilee-gift shober practically denied the lutheran doctrines of the lord's supper and of absolution, and, as shown, enthusiastically advocated a universal union of all christian denominations. previously shober had written: "i have carefully examined the doctrine of the episcopal church, have read many excellent writers of the presbyterians, know the doctrine of the methodists from their book _portraiture of methodism_, and am acquainted with the doctrine of the baptists, as far as they receive and adore jesus the savior. among all classes of those who adore jesus as god, i find nothing of importance which could prevent a cordial union." ( f. .) critical conventions. . "untimely synod" of .--the leaders of the north carolina synod, stork, shober, jacob scherer, daniel scherer, miller, and others, cherished a sanguine hope of uniting all churches into a national american church, despite doctrinal differences. what could be more delightful, and what in all the world could be more desired, they declared in , than "to bring about a general union of all religious parties throughout the entire land, that the glorious prophecy might be fulfilled: that they might all be one flock who are all under one shepherd." (_tennessee report_ , .) the scheme also of organizing a lutheran general synod (for which purpose the pennsylvania synod had invited all other lutheran bodies to attend its meetings at baltimore in in order to discuss plans for this projected pan-lutheran union) was exultantly hailed as a step in this direction by leaders of the north carolina synod, notably by shober. accordingly, in order to enable the north carolina synod to take part in the meeting at baltimore, the officers of synod autocratically convened that body five weeks before the time fixed by the constitution. shober was sent to baltimore as delegate, and took a prominent part in drawing up the "planentwurf," the tentative constitution for the organization of a general synod. this irregular meeting of the north carolina synod was later on known as the "untimely synod." it provoked much ill feeling and led to the organization of the tennessee synod in . (_tenn. rep_. , .) at this "untimely synod" david henkel was charged with teaching transubstantiation, because he had preached the lutheran doctrine of the lord's supper to his congregations. synod found him guilty, and degraded him to the rank of catechist for a period of six months. says the report of the tennessee synod, : "david henkel was to be entitled to his former rank in office only when, after a period of six months, sufficient written evidence should have been submitted to the president that peace obtained in his congregations, and that no important accusation was lodged against him by others, especially by the reformed [presbyterians], whereupon the president would be empowered to confer on him the privileges of a candidate until the next synod." ( .) the following statement of the same report characterizes the doctrinal attitude of president stork and other leaders of synod: "we [the henkels] have written evidence that, when a paper was read at said 'untimely synod' containing the statement that the human nature of jesus christ had been received into the divine nature (dass die menschheit jesu christi in die gottheit sei aufgenommen worden), and that therefore he possessed all the divine attributes, the president [stork] declared that he could not believe this. and when it was said that such was the teaching of the bible, he answered: 'even if five hundred bibles should say so, he would not believe it!' and to our knowledge he was never called to account for this statement." ( .) the autocratic actions of the leaders of the north carolina synod and their adherents virtually resulted in a rupture of synod in the same year. for the dissatisfied party held a synod of their own at buffalo creek, at the time specified by the constitution, and ordained bell and david henkel. . "synod of strife" (streitsynode).--the meeting at lincolnton, n. c., , which followed the "untimely synod," was marked by painful scenes and altercations and the final breach between the majority, who were resolved to unite with the general synod, and the minority, who opposed the union and accused the leader not only of high-handed, autocratic procedure and usurpation of power in contravention of the constitution, but also of false doctrine, and publicly refused to recognize them as lutherans. on sunday, may , synod was opened with a service in which stork preached german and bell english. monday morning the preachers, delegates, and a great multitude of people from the neighborhood returned to the church. they found it occupied by pastors paul henkel, philip henkel, david henkel, and bell, who refused admission to the rest. after some parliamenteering, written and verbal, both parties entered the church. the henkels report as follows: "they [the opponents] took their stand on the fact that the majority was on their side and according to it everything should be decided. accordingly, before they came to us in the church, they first delegated one of their preachers with two questions directed to one of our preachers. the first was: 'whether he intended to separate from the north carolina synod?' the second: 'whether he was willing to be governed by a majority of preachers and delegates in the matters disputed?' he, giving him no decisive answer, came to the rest of us and told us. we answered in writing: 'that we neither intend to separate ourselves from synod, nor would suffer ourselves to be governed by a majority; but that we wanted everything investigated and decided according to the doctrine of the augsburg confession and according to the constitution or order of our church, nothing else.' in the mean time the minister delegated came to us where we were gathered and demanded a verbal answer to the same questions. we then gave this answer also verbally, whereupon he said with an arrogant gesture and autocratic tone: 'that is not the point; i only ask, do you want to, or do you not want to?' we answered: 'we did not want to.' he declared, 'that is all i desire to know'; and saying which he rapidly turned about and hastily ran away from us. in the mean time the multitude of our opponents moved toward us, proposing the same questions. we answered as before. the leaders among them endeavored to maintain that, in order to decide the dispute, we were not bound to the constitution, but only to the majority of the votes of the preachers and delegates, which majority they had; and that it was reasonable and fair for us to act according to it in this dispute. but we thought that the doctrine of the augsburg confession (being assured, as we were, that it can be proved by the doctrine of the bible) should be of a greater weight to us than the voice of a majority of men who are opposed to the doctrine and order of our church. after a brief altercation of this kind they went into the church, and we followed. here the president [stork], in a long speech in german, endeavored to prove what he had asserted before. the secretary [shober] made a still longer speech in english, in which he endeavored to prove that we were not at all bound to act according to the constitution or order of our church; although he himself, with the approval of synod, had written the constitution and had it printed, this was not done with the intention of making it a rule or norm by which we, as members of synod, were to be guided in our transactions; it was merely a sort of draft or model according to which, in course of time, one might formulate a good constitution, if in the future such should become necessary. however, it was proved [by the henkels] from the constitution itself that it had been received as just such an [official] document, sanctioned, after previous examination and approval by several ministers, by synod and ordered to be printed. to this he [shober] answered that such had not been the intention of synod. haste and lack of time had caused him to write it thus without previous careful consideration; therefore, now everything had to be governed and judged according to the majority. but we were of the opinion that it would prove to be a very unreasonable action to reject a constitution which a few years ago, according to a resolution of synod, had been printed and bound in , copies, the money being taken from the synodical treasury, and sold at cts. a copy." (_tenn. rep_. , .) the question concerning the violation of the constitution would, no doubt, have been settled in favor of the henkels, if they had not opposed the leaders in their union schemes and charged them with false doctrine and apostasy from the lutheran church. says the aforementioned tennessee report: "even though the officers with their adherents (die alten herrn beamten mit ihrem zugehoer) could perhaps themselves have thought so far [as to realize the arbitrariness of their procedure with reference to the 'untimely synod'], yet the desire to organize the general synod and to bring about a union with all religious bodies, especially with the presbyterians, was so strong as to outweigh everything else" [even an imminent breach]. the leaders finally admitted that both parties had erred, and declared their willingness to pardon everything if the minority would reunite with them. the henkels, however, declared that they could have no fellowship with people who were addicted to false doctrines concerning baptism and the lord's supper, and rejected the doctrine of the augsburg confession. they also declared their impatience with the contemplated "general union of all religious denominations," saying that such a union was no more possible than to bring together as one peaceful flock into one fold "sheep, goats, lambs, cows, oxen, horses, bears, wolves, wild cats, foxes, and swine." at this juncture one of the officers, dissolving the meeting and leaving the church, exclaimed: "whoever is a _true lutheran_, may he come with us to the hotel of j. h.; there we will begin our synod!" the minority answered: "whoever wants to be a true fanatic (schwaermer), may he go along; for you are no real lutheran preachers: you are fanatics (schwaermer) and to them you belong!" a young teacher added: "according to the testimony of holy scripture, it is impossible for us to regard you as anything but false teachers." then one of the old ministers, turning toward the assembly, said: "now you yourselves have heard the boldness and impertinence of this young man, who charges us, old and respectable ministers that we are, with false doctrine." similar utterances were made by others. the report concludes: "however, they left the church without defending themselves against such accusations, except that one of the old ministers said at the exit of the church that he was much astonished. but we could not help that." (_tenn. report_ , .) as bell joined the shober party, his ordination at buffalo creek was declared constitutional and ratified as valid. shober now reported on his cordial reception by the pennsylvania synod and on the transaction which led to the adoption of the "planentwurf" for the contemplated organization of the general synod. the document, after its individual paragraphs had been read and discussed, was adopted by the north carolina synod by a majority of to --a result which shober had forestalled in a letter to the pennsylvania synod assembled at lancaster, stating "that the greatest part of the members of the north carolina synod had adopted the so-called planentwurf," and expressing the hope that the general synod might be established. after adopting the "planentwurf," the north carolina synod elected pastors shober and peter schmucker delegates to the convention of the general synod, which was to convene at hagerstown, md., october , . only a few ministers from tennessee being present, the henkels resolved not to transact any business at this time. ( .) . doctrinal dispute at lincolnton.--the points disputed at lincolnton did not only refer to the autocratic actions of the leaders of the synod and their union schemes, but also to the doctrines of baptism and the lord's supper, regarding which the minority charged stork, shober, and their followers with holding un-lutheran and anticonfessional views. the discussions on these doctrines caused james hill, a methodist preacher who was present, to address a letter to synod in which he said: "for almost thirteen years which i have spent in this county [lincoln co., n.c., where david henkel preached], i have understood that the greatest number of your preachers in the county have taught that the baptism of water effects regeneration, and that the body and blood of christ is received bodily with the bread and wine in the lord's supper, so that these doctrines, being so generally taught and confessedly believed, confirmed me in the conviction that they are the orthodox doctrines of the lutheran church. last monday [at the discussion on floor of synod], however, i discovered, or believed to discover, that some members of your rev. synod entertained different views. . . . now, in order that i may know how to conduct myself in the future toward so respectable a part of the church of christ [north carolina synod], i request the opinion of your synod on the above points." the answer, formulated by r. j. miller and peter schmucker, and approved of by the ministerium, was: "we do not say that all who are baptized with water are regenerated and converted to god, so that they are saved without the operation of the holy spirit, or in other words, without faith in christ." "we do not believe and teach that the body and blood of our lord jesus christ are bodily received with the bread and wine in the holy supper, but that the true believer receives and enjoys it spiritually together with all saving gifts of his suffering and death, by faith in jesus christ." ( .) according to the report of the henkels, the doctrine of predestination as taught by the presbyterians was also touched upon, for in it we read: "one of the members declared, and sought to maintain, that it was impossible for a man to fall from the grace of god after he had once been truly converted. another denied the doctrine of baptism as laid down in our catechism and in the second and ninth articles of the augsburg confession. the offer was made to a third to prove to him from his own handwriting that he denied the doctrine of the lord's supper as set forth in the tenth article [of the augsburg confession]. they offered to have the letter read; but our opponents did not agree to this. a book was placed before him and a passage was pointed out to him, in order that he might read what luther, of blessed memory, himself teaches on this question. he closed it angrily and pushed it away. a fourth put the question: 'can i not be a [presbyterian] predestinarian and also a lutheran?' for he believed that the [presbyterian] doctrine of predestination could be proven from the bible. he received the answer: 'if he believed as the predestinarians believe, then he belonged to them, and might go to them, it did not concern us.'--for these reasons we believed to be all the more certain that they were not true evangelical lutheran preachers, and this we also told them without reservation." (_tenn. rep_. , f.) in connection with the doctrine of regeneration by baptism, the henkels also referred to the error of the enthusiasts, gaining ground increasingly within the north carolina synod, _viz_., that conversion and regeneration was effected by anxious shrieking, united praying, and the exertion of all powers of the body and soul. ( f.) the rupture, then, was inevitable: the doctrinal and spiritual gap between shober and his compeers on the one hand and the henkels and their adherents on the other hand being just as wide and insurmountable as that between zwingli and luther at marburg . the leaders of the north carolina synod were not only unionistic, but, in more than one respect, reformed theologians. the ministers who soon after united in organizing the tennessee synod declared with respect to the north carolina synod: "if they would adopt the name of what we believe they really are, and in this way withdraw from us, then we and other people would know what our relation was toward them. but if they intend to remain in our household, they shall also submit to its authority [augsburg confession], or we will have nothing to do with them." ( .) gottlieb shober. . harbors reformed views on lord's supper.--the charges against david henkel as to his teaching the romish doctrine of transubstantiation, referred to above, had been lodged with pastor shober, then secretary of the north carolina synod. when david henkel complained that his accusers were not named, shober, who had never forsaken his moravian views, wrote him a letter, dated october , , which at the same time reveals that, as to the lord's supper, his were the views of the reformed. for here we read: "your very long epistle, proving that christ is with his body every where present, is excellent on paper, but not so in the pulpit, where seven-eighths of the hearers will gaze at the profound erudition and one-eighth of such as reason will shake heads at a thing to be believed, but not explainable, and to none will it effect conviction of the necessity of spiritual regeneration and of adopting him as their god and savior crucified." "i must assure you that creditable people of our church and the reformed have not only heard you advance that whosoever is baptized and partakes of the supper wants no other and further repentance, but also that whosoever teaches other doctrine, he is a false teacher. this, my dear sir, is making people secure in forms and not in realities. how easy is it to go to heaven, for an adulterous heart to be absolved by mr. henkel, and as a seal to receive from mr. henkel the sacrament, who by his few words made bread body and wine blood--and such a holy divine body, without limitation of space, as is compelled to enter into all substances and beings, whether they will or not, so that a belial, when he receives it, must thereby be made an heir of heaven. no, no, i cannot believe in such theories, and as i told you once at my home when you returned from virginia and asked me on that subject, so i think yet, and say that when mr. henkel consecrates bread and wine, it is the body and blood of our savior to such with whom he can unite; but to those who are not of pure heart and yet partake, and that with reverence, the spirituality of the true essence does not unite with their souls; they eat bread and wine, for they have not such a faith, love, and humility as enables them to possess the divine essence. and those that partake without reverence, light-minded, and during the ceremony disdain the simplicity of the institution, mock and deride it, they bring judgment upon themselves for eating and drinking the consecrated elements, but not for partaking [the] body and blood of jesus, for they have not partaken thereof. god and belial cannot unite. do, pray, reflect deeply on the subject, and assure to all peace in heart, and those of contrite spirit that the lord in the sacrament will unite with them spiritually and seal their heavenly inheritance. but invite them all to come and partake that revere the savior as god, and assure them that, if they approach with reverence, it may be made the means of viewing the condescending love of god ready to unite with them, and their own depravity, which will or may make them cry, and, if pure in heart, obtain mercy." . slandering david henkel.--what the henkels, as early as , had taught on the lord's supper, appears from a pamphlet published in that year at new market, in the printery of henkel. here we read as follows: "but paul teaches us that the bread which we break in the lord's supper is the communion of the body of christ, and the cup of blessing with which we bless is the communion of the blood of christ. if our bread and wine has communion with the body and blood of christ, then it also must be what our dear lord himself calls it in the institution: his body and his blood." ( .) this genuinely lutheran doctrine it was that also david henkel had been preaching, and which his opponents who charged him with roman aberrations called transubstantiation, impanation, or consubstantiation. and true to his reformed traditions, shober continued in his endeavors to slander david henkel as a crypto-papist. this compelled henkel to make the following explanation in : "the ministry of the north carolina synod are charged with denying the most important doctrine of the lutheran church, and have been requested to come to a reciprocal trial, which they have obstinately refused. . . . those ministers, as it plainly appears, entertain a strong personal prejudice against me, and have asserted many charges with respect to my personal conduct, as well as with respect to my doctrines. what shall i say? have i not heretofore offered them a reciprocal trial, even as it respects personal conduct? why did they not accede to it? they are truly injuring their own reputation when they speak many evil things of me, in order to render me ridiculous, and an object of persecution, and yet are unwilling to confront me and prove their accusations by legal testimony. . . . i wish a reciprocal forgiveness. but as it respects the difference with respect to doctrines, it is necessary to be discussed, as that respects the lutheran community. mr. shober has most confidently charged me with teaching 'that if a man only is baptized and partakes of the lord's supper, [he] is safe; and that i call those enthusiasts and bigots who insist upon further repentance and conversion.' again he charges me with openly supporting the roman doctrine of transubstantiation, and of forgiving sins like the papists pretend to do. now i positively deny these charges as being true, and if mr. shober does not confront me and prove these charges by a legal testimony or testimonies, what can i otherwise, agreeably to the truth, call him but a calumniator, or one who bears false witness against his neighbor? i do not believe that any man in the united states (or, at least, i have never heard of any) teaches that, if a person only is baptized and receives the lord's supper, [he] is safe exclusive of repentance. what a puerile conduct some men manifest in trying to prove that the doctrine with which mr. shober has charged me is erroneous, when no man nor class of men contend for it! they are all the while fighting their own shadows. if the reader will take the trouble to read my book entitled, '_answer to mr. joseph moore, the methodist;_ with a few fragments on the doctrine of justification,' he may readily see whether i maintain the doctrines with which i am charged, or whether i deny regeneration and the influence of the holy spirit. again, as little as i believe the doctrine of transubstantiation, so little do i believe that of consubstantiation. a perusal of the book just now mentioned will also satisfy the reader on this subject." (_tenn. rep_. , .) north carolina rupture. . charges preferred by tennessee synod.--the report of the committee which the tennessee synod appointed in to discuss the doctrinal differences with the north carolina synod charged them with the following statements of un-lutheran doctrine which they quoted from their writings: " . 'jesus says, without being baptized; and furthermore he says: he that believeth not shall be damned--hence, baptized or not baptized, faith saves us.' see the committee's appendix to the proceedings of said north carolina connection of the year , p. , § . the president of said connection [stork] says in his _english review_, p. , 'that none but idiots could believe that the body of christ fills all space.' see also their proceedings of , p. ." (_tenn. rep_. , appendix.) accordingly the charges lodged by tennessee against the north carolina synod were that they rejected the distinctive doctrines of lutheranism. in keeping herewith tennessee refused to acknowledge the north carolina synod as lutheran, and declined to grant her this title, speaking of her as a connection "which _calls_ itself a lutheran synod." in the tennessee synod declared: "we must here observe that we cannot consistently grant to the synod of north carolina this title [lutheran], because we maintain that they departed from the lutheran doctrine." ( .) the same convention headed a letter addressed to the north carolina synod as follows: "to the reverend synod of north carolina, who assume the title lutheran, but which we at this time, for reason aforesaid, dispute. well beloved in the lord, according to your persons!" etc. ( .) according to a letter of ambrosius henkel, march , , riemenschneider declared: "the north carolina synod must have deviated not only from the lutheran doctrine, but from the very words of christ as well, as i have lately, in one of their publications, read the horrible words: baptized or not baptized, faith saves us. what is that except to declare baptism unnecessary? one would think that these people were crazy (man sollte denken, diese menschen waeren verrueckt)." the north carolina synod, however, in spite of their avowed unionistic and essentially reformed attitude, boldly insisted that they were the "true lutherans"--a bit of bravado imitated several decades later by benjamin kurtz, one of the reformed theologians of the general synod, over against missouri and other synods loyal to the lutheran confessions. . "lutheraner" on division of north carolina synod.--the first unbiased lutheran estimate and, in all essential points, correct presentation of the division in the north carolina synod is found in the _lutheraner_ of june , . here theo. brohm, who attended the thirty-fourth convention of the tennessee synod in as the representative of the missouri synod, writes as follows: "german lutheran congregations had been organized in the state of north carolina as early as the middle of the preceding century. about the first attempts were made to unite these congregations by a regulated synodical bond. however, the removal of a number of pastors resulted in the decay of the church life in this field. after a number of years the congregations increased again, and so the foundation for the ev. luth. synod of north carolina was laid in . paul henkel was among the charter members. the beginning was weak, but the good cause progressed. gradually lutheran congregations were organized also in virginia, south carolina, and in tennessee, uniting with this synod. as most of the pastors had come from pennsylvania, cordial unity obtained between the pennsylvania synod and the synod of north carolina. in the course of time, however, satan succeeded in sowing tares among the wheat. two opposing parties sprang up in the synod. the one, to which the great majority belonged, found its expression and embodiment in the general synod, and is too well known to our readers to require further characterization at this place. the other was the staunch and truly lutheran party, to which, indeed, but a small minority adhered. the majority, in agreement with a number of influential men in the pennsylvania synod, proposed the idea of a general synod, which, according to their view, was to embody not only the various lutheran synods of this country, but, if possible, all other religious bodies as well. while the true lutherans could see nothing but mischief arising from this general synod, the majority entered upon this unhappy scheme with great enthusiasm. and, in order to carry out their plan, without the let or hindrance of the staunch lutherans, the friends of the general synod convened a meeting of synod in at an unlawful time, and also without notifying all pastors, especially those of tennessee. delegates were elected to the convention of the pennsylvania synod in baltimore, where the plan for the general synod was to be matured. in order to destroy the influence of one of the most decided opponents, the young david henkel, he was suspended from office for a period of six months, ostensibly because he was spreading roman catholic doctrines, which in reality, however, were none but pure lutheran doctrines, especially those of the power of baptism and of the presence of the true body and blood in the lord's supper. when the synod met at lincolnton, n. c., in the following year, those members of synod who were dissatisfied with the resolutions of the previous year demanded a thorough investigation of the mooted questions. in answer reference was made to the majority vote, which decision was to be final. hostility to the augsburg confession and especially to the doctrines of baptism and of the lord's supper, as well as the tendency to unite with all religious bodies, became more and more apparent. and when the plan of the general synod met with the determined opposition of the staunch lutherans, the other party dissolved the meeting and made the beginning of the general synod. those pastors who remained faithful to the lutheran confessions, six in number, now united and organized the so-called evangelical lutheran tennessee synod." ( , .) lutherans in vibginia. . g. henkel, stoever, klug at spottsylvania.--in muhlenberg and the pennsylvania synod sent an appeal to both london and halle in which they state: "many thousands of lutheran people are scattered through north carolina, virginia, maryland, new jersey, new york, etc." when the indians attacked new bern, n. c., shortly after it had been founded in by palatines and swiss, twelve lutheran families escaped from the massacre and sought refuge in virginia. here governor spottwood allotted them homes in spottsylvania county. gerhard henkel is said to have been their first pastor; but he served them for a short time only. their number was increased by a colony of alsatians and palatinates. they had started for pennsylvania, but, after various hardships on the voyage, in which many of their companions died, were purchased by governor spottwood, and sent by him to his lands in the same locality, on the upper rappahannock, "twelve german miles from the sea." (jacobs, .) in , after a vacancy of sixteen years, henkel was succeeded by john caspar stoever, sr., born in frankenberg, hesse, who came to america with his younger relative of the same name, the latter being active for many years as a missionary in pennsylvania. stoever's salary in virginia was three thousand pounds of tobacco a year. in he and two members of his congregation, michael schmidt and michael holden, went to europe to collect a fund for the endowment of their church. "because the congregation," as an old report has it, "ardently desires that the evangelical truth should not be extinguished with his death, but be preserved to them and their descendants, the said preacher, rev. stoever, toward the close of the year , . . . undertook a voyage to europe to collect a fund for the continuance of their service, the building of a church and school, and the endowment of the ministry." (g., .) in london they were cordially received by ziegenhagen, and recommended to germany and holland. besides a large amount of money, they procured a library of theological books. george samuel klug offered his services as a pastor, and, after his ordination at danzig, august , , proceeded to virginia with one of the laymen. after completing his collections, stoever returned, in , but died at sea. the contributions which stoever had collected amounted to three thousand pounds, one-third of which paid the expenses, and the rest the building of a chapel (hebron church) and the purchase of farmlands and slaves. muhlenberg, sr., wrote: "it is said to be a profitable plantation, and owns several slaves to till the land." (g., .) pastor klug, who, in order to relieve the monotony of his isolation, made occasional visits to the lutheran ministers in pennsylvania, wrote in that "the congregation was not in the least burdened by his support." however, the endowment of the church seems to have been a hindrance rather than an advantage. the congregation lost many members to the dunkards. klug continued his ministry till , when he was succeeded by schwarbach, and later by frank, both of whom were licensed at culpeper, the latter for three years, beginning with . probably also peter muhlenberg preached in the old hebron church. later on paul henkel, when active as a missionary in virginia, had the congregation under his supervision. . peter muhlenberg and j. n. schmucker at woodstock.--many of the more enterprising of the germans in pennsylvania, notably in montgomery, berks, lancaster, and york counties, pressed toward the frontiers of their state, and then followed the cumberland valley into maryland and far beyond into the shenandoah valley of virginia, their number being constantly increased by immigrants from germany. to supply their needs, peter gabriel muhlenberg, in , was sent to virginia, woodstock (muellerstadt) being his home and the center of his field. though serving practically none but german lutherans, he sought and secured the ordination of the episcopal church in order to obtain legal recognition of his marriages. in virginia the protestant episcopal church was firmly established, and dissenters were compelled to pay an annual tribute to the established preachers. says muhlenberg, sr.: "if dissenting parties were married by their own pastors, this was not legal, and they could not get off any cheaper than by paying the marriage dues to the established county preacher and obtaining a marriage certificate from him." (g., .) together with w. white, afterward bishop of the protestant episcopal church in pennsylvania, peter muhlenberg was ordained by the bishop of london, after he had been examined and had subscribed to the thirty-nine articles. by the indifferentistic germans and swedes of those days such ordinations were generally regarded as a favor and comity from the episcopalians rather than a humiliation and denial on the part of the lutherans. dr. kunze says: "the bishops of london have never made a difficulty to ordain lutheran divines, when called to congregations which, on account of being connected with english episcopalians, made this ordination requisite. thus by bishops of london the following lutheran ministers were ordained: bryselius, peter muhlenberg, illing, houseal, and wagner. the last-mentioned was called, after having obtained this ordination, to an ev. lutheran congregation in the margraviate of anspach in germany." (jacobs, .) peter muhlenberg viewed his episcopal ordination as a purely civil affair, and, though claimed by the episcopalians, he always regarded himself as a lutheran. he died ( ) with the conviction that he had never been anything but a lutheran. in a circular to the lutheran churches of philadelphia, dated march , , he said: "brethren, we have been born, baptized, and brought up in the evangelical lutheran church. many of us have vowed before god and the congregation, at our confirmation, to live and die by this doctrine of our church. in the doctrine of our church we have our joy, our brightest joy; we prize it the more highly since, in our opinion, it agrees most with the doctrine of the faithful and true witness of our savior jesus christ. we wish nothing more than that we and our children and our children's children and all our posterity may remain faithful to this doctrine." ( .) among the friends of peter muhlenberg at woodstock were george washington and the orator of the revolution, patrick henry. the story is well known how, after preaching a sermon on the seriousness of the times and pronouncing the benediction, he cast off his clerical robe, appearing before his congregation in the glittering uniform of a colonel. during the long vacancy which followed wildbahn, goering, and j. d. kurtz preached occasionally in the old church at woodstock. in john nicholas schmucker took charge of the field. he was a popular preacher, using, almost exclusively, also in the pulpit, the pennsylvania german. "zu so kinner," he said, "muss mer so preddige." (g., .) . patriotic activity of peter muhlenberg.--peter was the oldest son of h. m. muhlenberg. he was sent to the university of halle for his theological training, where his independent spirit soon brought him into trouble. at one occasion he resented an insult on the part of his instructor with a blow. forestalling expulsion, the young man enlisted in a german regiment, in which he was known as "teufel piet." after two years of military training he returned to america, and consented to study theology under his father. after a short pastorate in new jersey he was transferred to woodstock. he traveled extensively through the shenandoah valley and the mountains to the west, preaching wherever lutherans could be found. when the revolution began, peter muhlenberg roused the patriotism of his fellow-germans in virginia, who were much better established and in closer touch with their english neighbors than those in north carolina, many of them being acquainted with lord fairfax and george washington and holding civil offices in their communities. muhlenberg brought about, and was chairman of, the woodstock convention, june , , at which the germans united with their scotch-irish neighbors in a declaration against british tyranny, nearly a year before the famous mecklenburg declaration in may, . the resolutions adopted at woodstock were prepared by a committee, of which muhlenberg was chairman. they read, in part, as follows: "that we will pay due submission to such acts of government as his majesty has a right by law to exercise over his subjects, and to such only." "that it is the inherent right of british subjects to be governed and taxed by representatives chosen by themselves only, and that every act of the british parliament respecting the internal policy of america is a dangerous and unconstitutional invasion of our rights and privileges." "that the enforcing of the execution of the said act of parliament by military power will have a necessary tendency to cause a civil war, thereby dissolving that union which has so long happily subsisted between the mother country and her colonies; and that we will most heartily and unanimously concur with our suffering brethren of boston and every other part of north america that may be the immediate victim of tyranny, as promoting all proper measures to avert such dreadful calamities to procure a redress of our grievances and to secure our common liberties." after the woodstock meeting muhlenberg was elected a member of the house of burgesses of virginia and also of the state convention. he was appointed colonel of the eighth regiment, afterwards known as the german regiment, which he also raised. after receiving his commission, muhlenberg preached the famous war sermon which colonel roosevelt, several years ago, repeated in _collier's weekly_, in his plea for fair play for the germans. beneath his black pulpit robe, which is to-day in the possession of the henkel brothers' publishing house, peter muhlenberg wore his uniform. in his sermon he spoke of the duties citizens owe to their country. in closing he said: "there is a time for preaching and praying; but there is also a time of fighting; now this time has come!" the service ended, he retired to the sacristy and came out the colonel. he made a speech from the front steps of his church and began the enlistment, signing. in the war he distinguished himself at brandywine, germantown, monmouth, and yorktown, and was advanced to the rank of major-general. the war over, peter muhlenberg served as speaker of the house in congress and afterwards as united states senator. (_luth. church review_ , ff.) . chr. streit at winchester, henkel at new market.--in christian streit, who had been active in new hanover, pa., since , came to winchester, va., where he served till . here the foundations for a church had been laid in . according to a document found in the cornerstone, the congregation, then numbering members, declared: "this temple is dedicated to the triune god and the lutheran religion; all sects, whatsoever their names may be, departing from, or not fully agreeing with, the evangelical lutheran religion, shall forever be excluded from it." this document was signed by caspar kirchner, then pastor of the congregation, l. adams, secretary, and anton ludi, schoolteacher. by the aid of a lottery the church was completed under chr. streit in . william carpenter, a scholar of streit, labored in madison co., va., from to , when he removed to kentucky. augusta county, in the shenandoah valley, was almost exclusively settled by germans, the koiner (coyner, koyner, coiner, kiner, cuyner) family, hailing from wuerttemberg, being especially numerous. new market, shenandoah county, was the home of paul henkel ( -- ), who had studied german, latin, greek, and theology under the direction of pastor krug in pennsylvania, and was ordained at philadelphia in . a most zealous and energetic missionary, his journeys carried him into virginia, north carolina, south carolina, tennessee, kentucky, ohio, and indiana. from to he was stationed in rowan co., n. c., and took part in the organization of the synod of north carolina in . returning to virginia in , he, together with his six sons, established a printery at new market, which loyally served the cause of true lutheranism. as the years rolled on, the henkels became increasingly free from the prevailing doctrinal indifferentism, and arrived at an ever clearer understanding of lutheran truth, and this at a time when all existing lutheran synods were moving in the opposite direction. the lutheran loyalty and determination of the henkels over against the unionistic and reformed tendencies within the north carolina synod led to the organization of the tennessee synod, july , , a synod which espoused the cause of pure lutheranism, and zealously opposed the enthusiastic, unionistic, and reformed aberrations then prevalent in all other lutheran synods of america. two years prior, september , , paul henkel had participated in the organization of the ohio synod, at first called the general conference of evangelical lutheran pastors, etc. on october , , conferences, which had met since , led to the organization of the synod of maryland and virginia at winchester, va., by ten pastors and nine delegates. nine years later the virginia synod was organized; and the southwest virginia synod, september , . special conference in virginia. . minutes of .--in the first decade of the nineteenth century a special conference was organized in virginia: "specialkonferenz der evang.-luth. prediger (lehrer) und abgeordneten im staat virginien." at the meeting held on sunday, october , , in the newly built church at millerstadt (woodstock), five lay delegates (among them doctor solomon henkel) and the following ministers were present: chr. streit, w. carpenter, paul henkel, j. foltz, a. spintler. streit delivered a touching sermon (eine ruehrende rede) in the lutheran church on matt. , . in the afternoon paul henkel preached in the reformed church on cor. , ; in the evening, carpenter on cor. , , also in the reformed church. monday morning they met in the schoolhouse. at o'clock spintler preached in the reformed church on eph. , . in the afternoon it was decided that an address to the congregations be added to the minutes "on better bringing up of the children and better order of the youth." on motion of solomon henkel it was resolved to add to the minutes also the articles of the augsburg confession. furthermore it was resolved that after the sermon the children should be instructed in the catechism. it was also approved to abolish as far as possible the custom of saying the individual lines of the hymns in public worship (die lieder zeilenweise vorzusprechen). the address added to the minutes says, in part: "if children are to grow up well-bred and be reared to the honor of god, then the teachers in the churches, the schoolteachers in the school-houses, and the parents in their dwellings must perform their various duties toward the young plants in the vineyard of the lord." "generally men care for the bodily welfare of their children, which in itself is not wrong; why, then, should we not also, and indeed much more so, be concerned about their everlasting and eternal welfare?" "o parents, parents! seek to save yourselves and, as much as is in you, also your children! do not spare any trouble or expenses to have your children instructed in the fundamental truths of our holy religion. send them, according to your ability and the circumstances, to school regularly, especially to such schools where they are trained, not only for this world, but for heaven also, where they are instructed in song, prayer, and the doctrine of the catechism." "in our corrupted times some parents permit their children to waste the whole day of the holy sabbath in a disorderly and sinful manner rather than bring them to the teacher in order to have them instructed for half an hour to their temporal and eternal welfare. o parents, parents! is that the way to bring up your children in the nurture and admonition of the lord? o remember that, who knows how soon, you with your dear children will have to appear before god's judgment! o ponder what a fearful and terrible thing it would be, if at that great day your own children should have to accuse and condemn you there before the throne of god!" with respect to the grown-up youth the address complains: "we cannot, in truth, think of many of you without shedding tears. many of you do not only despise your mother tongue, but with it your mother church. many, at least among those of our acquaintance, born of evangelical lutheran parents, neglect the instruction which they could have so conveniently, neglect confirmation and the lord's supper, and frequently behave in public worship in a manner to make one feel almost ashamed of them, and thus they live in the world without religion and without god." . minutes of , etc.--to the minutes of a formula for burial, furnished by henkel, is added for the use of schoolteachers in the absence of a minister. at the meeting in the schoolhouse at winchester, , it was resolved that the congregations elect devout men to conduct reading-services and give catechetical instruction to the children on sundays when ministers are absent. it was furthermore resolved that ministers should conduct, as often as possible, private meetings in their congregations in order to edify the members by prayer, song, and instruction. the admonition, written by paul henkel and streit, and added to the minutes, in a simple and earnest manner urges the congregations to introduce the reading-services, the instruction of the young, and to attend the private meetings. "coldness and indifference in religion," they say, "is so universal that we must employ all possible means to awaken men to a true and living christianity." a special and fervent appeal is added not to abuse, but to keep, the sabbath, the day of the lord, "the good, useful, holy day, which god especially has reserved for himself for the furtherance of his honor and the welfare of our immortal souls." the appeal concludes: "do you love your country? then sanctify the sabbath. do you love civic rest? then sanctify the sabbath. do you love your neighbors? then sanctify the sabbath. do you love your children? then sanctify the sabbath. do you love your parents? then sanctify the sabbath. do you love your preachers, your savior, and your souls? then sanctify the sabbath. do you desire to escape hell? then sanctify the sabbath. do you desire some day to celebrate the eternal sabbath with the saints and the perfected just before the throne of god? then sanctify the sabbath here on earth, whereby you may be best prepared for those blissful occupations." at the meeting of the special conference in the school of solomon's church, shenandoah county, , it was resolved that the admonition to be added to the minutes of this year should take "special reference to the furtherance of the german language and schools." the admonition, written by paul henkel and carpenter, complains that the ministers were not able to do their mission-duty, partly because they were rich and unable to undergo the hardships connected with traveling, partly because the congregations supporting them refused to let them go. they admonish the congregations to show their brotherly love in permitting their ministers to serve their forsaken and needy brethren. respecting the cultivation of the german language, the admonition remarks, in part: "in the first place, we know that the english language is not as easily understood as the german. even when the germans are able to read and write it, they understand very little of it aright. their parents, themselves not knowing the language, can hear their children read, and see them write, but cannot show them where they err, nor correct them. and just as little are they able to explain to them the contents of what they read; for [even] the english understand very little of what they read in some useful books, until they learn to understand it from their dictionaries." "if parents were really concerned about training their children for the general weal of the country, they would see to it that their sons be taught the christian religion in their mother-tongue as well as be instructed in the english language to read, write, figure, etc. then they might become truly useful men for the general welfare of their country. all the most useful men that one can point out in our country are, as a rule, of this class. it cannot be expected that men who, for reasons of selfishness and pride, despise their language and church will stand for the welfare of their country." the admonition concludes: "we know how much good and wholesome instruction for the edification of our souls and for the comfort of our hearts we have derived from our german books, which are so easily understood, and which so plainly describe the simple way of life. from what we learned from them ever since our youth, we have obtained our only hope of salvation hereafter; why, then, should we, for any reason whatsoever, deprive our children of it?" according to the statistical appendix of the minutes of the special conference in , there were, at that time, no less than organized congregations in virginia. it does not, however, appear that the interest in the german language and the consciousness of true lutheranism made any marked progress in the following years. in , at culpeper, pastors g. riemenschneider, a reck, nicholas and peter schmucker, and michael meyerhoeffer, and five lay delegates were present. four german and three english sermons were delivered. among the resolutions is the following: "that only pious and, if possible, only converted men be chosen as elders of the congregations, and that they live piously both in their homes with family prayer in the evening and morning, and before the world respectably and honorably, receive the lord's supper frequently," etc. instead of any reference to the tercentenary of the reformation we find in the minutes of a resolution to the effect "that the proceedings of this year, together with a _letter of a traveling jew_ appended, be printed." synod of maryland and virginia. . always prominent and liberal.--the synod of maryland and virginia, organized october , , has always been prominent in the general synod. "the _lutheran observer_, the pastors' fund, the lutheran ministers' insurance league, the missionary institute, now susquehanna university, were all born in this venerable synod, which was also first to suggest the observance of reformation day. lutherville and hagerstown female seminaries are within its bounds. it has always been abreast of the most advanced, evangelical, and catholic life of the church, giving no uncertain sound upon the divine obligation of the lord's day and the saloon." (j. g. butler in the _luth. cycl_., .) among its noted pastors were j. d. and b. kurtz, j. g. morris, f. w. conrad, s. w. harkey, theo. and c. a. stork, d. f. schaeffer, c. philip and c. porterfield krauth, s. s. schmucker, h. l. baugher, sr., w. a. passavant, sr., ezra keller. but men of this synod also led the van in doctrinal and practical liberalism. harkey and kurtz were new-measurists and enthusiastic revivalists. harkey moved the publication of a monthly, _the revivalist_, which synod, however, declared "inexpedient." through the endeavors of kurtz a committee was appointed to bring in a report on the "new measures," which was referred back to the committee. in synod resolved to issue an "abstract of the doctrines and practise of the ev. luth. synod of maryland." fourteen doctrinal articles were prepared by h. l. baugher, b. kurtz, and s. w. harkey, containing, among other statements, also the following: "we believe that the scriptures teach that god has given to man, as a natural gift, the power of choice, and that, whilst he is influenced in his volitions by motives, he always possesses the ability to choose the opposite of that which was the object of his choice. god, in his providence and grace, places before man the evil and the good, urging him by the most powerful considerations to choose the latter and reject the former. when the sinner yields to god, that is regeneration." "we believe that the scriptures teach that there are but two sacraments, _viz_., baptism and the lord's supper, in each of which truths essential to salvation are symbolically represented. we do not believe that they exert any influence _ex opere operato_, but only through the faith of the believer. neither do the scriptures warrant the belief that christ is present in the lord's supper in any other than a spiritual manner." "we regard them [the lutheran symbols] as good and useful exhibitions of truth, but do not receive them as binding on the conscience, except so far as they agree with the word of god." evidently these articles of the maryland "abstract," as a. spaeth puts it, "not only avoid or contradict the distinctive features of the lutheran confession, but have a decided savor of arminianism and pelagianism." (_c. p. krauth_, , f.) october , , the maryland synod declared that every one is at liberty to accept or reject the doctrines of the augsburg confession which the "definite platform" rejected as false, provided that thereby the divine institution of the sabbath be not rejected, nor the doctrinal basis of the general synod changed. (_l. u. w_. , .) . maryland abstract of doctrines.--on the un-lutheran, reformed, and arminian articles of the maryland "abstract" we quote dr. a. spaeth as follows: "this report was first recommitted, and, in , was laid on the table and indefinitely postponed. the _lutheran observer_ referred to it in an extended editorial (november , ), and printed it in full, with a few slight alterations and omissions. we quote from this article as follows: 'when asked what lutherans believe, the question is not always so easily answered to the satisfaction of the inquirer. we may refer him to books, confessions, catechisms, etc.; but the proponent, most probably, has neither inclination nor time to hunt up and examine such authorities. he desires to be told in a few words, distinctly and definitely, what is the prevailing belief in the lutheran church on all fundamental points of religious truth. a short tract, a page or two comprehending an epitome of the doctrines and usages of the mass of lutheran christians in the united states, is what would suit him. is there anything of this kind to be found in the church? the want of it has long been felt and expressed. from the north and the south, the east and the west, we have been asked for something of this nature. the question assumed such importance that it was finally agitated some two years ago in the synod of maryland, and afterward in the general synod ( ), held in philadelphia. in both instances committees were appointed to draw up and report an abstract of our "doctrine and practise." the committee appointed by the maryland synod complied; and though the "abstract" itself was approved, the synod, for reasons which we have not time at present to explain, did not think proper to adopt the report and recommend it to the church. the committee was composed of some of our most intelligent and valued ministers; when they had prepared it, they sent a copy to every minister of the synod, soliciting his emendations on the margin, and after its final return it was reprinted with the benefit of these emendations; and it is in this improved form that we now present it. we find no difficulty in subscribing the document, and in presenting it as a fair, honest exhibition of lutheran doctrine and practise as understood in the latitude in which we reside; and if we are not greatly mistaken, the great mass of our american ministers throughout the land would not make any material objection to it.'" dr. spaeth continues: "this attempt to substitute such an 'abstract' for the full and precise language of the confession of the church was a sort of forerunner of the famous 'definite platform,' which appeared about ten years afterward, and whose principal author, prof. s. s. schmucker in gettysburg, was so much pleased with the 'abstract' that he referred to it again and again in his lectures and articles, and even made his students commit to memory its principal statements. in an article on the 'vocation of the american lutheran church' (_evangelical review_, vol. ii, p. ) he says: 'with the exception of several minor shades of doctrine, in which we are more symbolic than dr. baugher, we could not ourselves, in so few words, give a better description of the views taught in the seminary [gettysburg] than that contained in his "abstract of the doctrines and practise," etc. no ground of apprehension as to our seminary, since the doctrines of our symbols and the prevailing doctrines of our american church are here faithfully taught.'" ( .) the tennessee synod. organization. . "german ev. luth. conference of tennessee."--although the tennessee synod has always been and is now only one of the smaller american lutheran synods, its history reveals much that is gratifying, instructive, edifying, and interesting. the first report is entitled: "report of the transactions of the first conference of the german ev. luth. pastors and deputies held in the state of tennessee, in solomon's church, cove creek, green co., on the th, th, and th of july, ." the conference was organized by pastors jacob zink of virginia, paul henkel of virginia, adam miller of tennessee, philip henkel of tennessee, george esterly of tennessee, and david henkel of north carolina (who was unable to attend the first meeting), and deputies of congregations in tennessee. (_bericht_ , .) by the number of pastors had increased to , by to , and by to . at present the tennessee synod numbers about congregations and , communicants. the name "synod" appears for the first time in the english report of , and is found in the constitution since . in the minutes of we read: "firstly, it was deemed necessary and good that all business and proceedings of this conference, or synod, shall be conducted in the german language. all written reports of the proceedings belonging to the whole shall also be published in the german language." ( .) synod also regarded it "as most necessary that we be as diligent as possible to acquaint our children with all our doctrines of faith in our german language, since in it we are able to instruct them in the easiest way." ( .) a footnote makes the following comment: "the reason why we desire a purely german-speaking conference: experience has taught us that where a conference is german-english, either the one or the other party considers itself offended. when german is spoken, the english brethren understand little, and very frequently nothing at all. when english is spoken, many a german brother is unable to grasp the matter, and accordingly unable to judge in questions of the greatest importance. besides, at the present time there are very few purely english pastors who accept the doctrine of our church and desire to preach it." ( .) the same sentiments are voiced in the following statement of this report: "false lutherans prefer to seek entrance among the german church-people, because they still contribute most to the support of the ministry. some germans also of our day are of such a kind that if they are able to preach a little english, no matter how broken and jargonlike it is spoken, they are inflated with such senseless pride that they would no longer preach a thing in their mother-tongue nor care the least for the order of the church, if it were not a question of bread and of keeping the good will of some obdurate germans. they preach because they take pleasure in hearing themselves. those who are really english and understand their language do not care to hear such, except at times, and then for their amusement only. the germans therefore are under no obligations to the good will of such sirs, when they serve them in their language and according to their order." ( .) originally, then, the tennessee synod was determined to be and to remain a purely german-speaking body. . attitude toward the english language.--that the interest manifested by the tennessee synod in the german language was not due to any unreasonable prejudice or hatred toward the english language as such, appears from the fact that since the minutes of synod were printed both in english and german. moreover, in the minutes of the second convention, , we read: "at the request of some of our brethren of north carolina it was resolved that there be annually a synod held in north carolina, or in an adjoining state in the english language. the members of the german tennessee synod may also help to compose this synod. it shall be governed agreeably to the same constitution as that of the german tennessee synod (the language excepted). those who compose this synod may appoint the place and time of the meeting, when and where they may deem it expedient." (report , .) the report of records: "resolved: because this synod is german-speaking, and mr. blalock not understanding this language, he cannot therefore have a seat and vote in this body. yet, the revs. paul and david henkel are allowed as individual ministers to examine him, and in case he is qualified, to ordain him. it is to be understood that mr. blalock is to be ordained a minister of the evangelical lutheran church; but in case he should acquire a knowledge of the german language, which he expects to do, he can then have a seat and vote in the german synod. but whilst he understands the english language only, he may with other ministers, who walk agreeably to the doctrines and rules of the german synod, organize an english-speaking synod, in conformity to a resolution passed last year." ( .) in the resolution was adopted: "whereas there are sundry members belonging to this synod who do not understand the german language, and yet do not wish to form a separate body, it was resolved that the secretary, during this session, shall act as an interpreter between the german and english brethren. it was further resolved that at the next session, during the three first days, all the business shall be transacted in the german language, _i.e._, if so much time shall be requisite; after which the business shall be resumed in the english language." ( .) the anxiety caused by the language-question appears from the following letter of philip henkel, dated october , : "after my return from synod, i found our german congregation-members very much dissatisfied because they believed that we had violated the constitution, and i am afraid that a separation will be the result. for the old germans will never suffer the tennessee synod to become a german-english-speaking body. we must certainly act carefully in this matter, otherwise our synod will be ruined. . . . they said that they were willing to sacrifice the constitution, provided that we remain an exclusively german-speaking body. i also am willing to relinquish the constitution, provided that the augsburg confession is made the constitution of this synod. we shall find that we shall not be able to keep the germans and english together, even when we conduct synod at the same place three days in the german and three days in the english language, for the germans will have to suffer the burden. the english will always want to attend; then they are coarsely treated by the germans; the english complain; thus the matter will be ruined. my advice, therefore, is: let us always hold a german-speaking synod, and afterwards an english-speaking one. in this way we shall be able to exist. for my part, i am willing to attend both. every constitution except the augsburg confession may then be set aside. if the germans refuse to maintain their language, we can't help it, and we are not at fault if they perish. if you approve the plan of holding first an exclusively german-speaking synod and then an exclusively english-speaking synod, and also of abolishing every constitution except the augsburg confession, advise me at your earliest convenience. i will then write to the rest of the preachers, and appoint the time and place for synod. this seems to be the only means of keeping our people united, for at present they are apart, and who knows how we may bring them together. after the constitution has been transgressed, everybody feels free. but if the augsburg confession were the constitution, every member would readily agree to it. these are my thoughts. write soon. philip henkel." (_l. u. w_. , .) in the minutes of we read: " . some members of this congregation alleged the following charge against mr. adam miller, jr.: that he neglected to officiate in the german language, and thus deprived those of religious instructions and edification who do not understand the english. the synod was convinced of the justice of the complaint, and considered it highly necessary that these brethren should be served in the german language. mr. miller, in defense of his conduct, said that he did not understand the german language accurately and therefore could not officiate in it, and that hitherto he has not had an opportunity of learning it. but he promised to acquire a more accurate knowledge of this language, provided his congregations were willing to spare him from their service for one year. he intends to study this language with david henkel. the members of his congregations who were present agreed for him to do so, but requested to be visited a few times by some of the other ministers during the time they should be vacant. the synod highly approved mr. miller's resolution, and wished him to persevere in this laudable undertaking." ( .) the synod of was confronted by conflicting petitions as to the language-question. the following memorials were read: " . a memorial from st. james's church in greene county, tenn., subscribed by persons. they pray this synod not to alter the constitution. further, that this body remain exclusively german, and that some measures be taken to establish a separate english synod.... . in a letter in which the rev. adam miller, sr., states the reasons of his absence, he prays this body to allow the english brethren equal privileges, so that they may not be under the necessity of establishing a separate synod." ( .) the constitution, which was proposed at this meeting and accepted in the following year, disposed of this question as follows: "all debates shall first be held in the german language, whereupon the same shall be resumed in the english; provided there shall be both german and english members present. after the debates on a subject shall have been ended, then the decision shall be made." (r. , ; b. , .) in the following years the english language rapidly gained the ascendency, until finally the german disappeared entirely. (r. , ; b. , . .) rev. th. brohm, after visiting the tennessee synod, wrote in the _lutheraner_ of january , : "though of german origin, the tennessee synod in the course of time has lost its german element, and has become a purely english synod." . born of lutheran loyalty.--the organization of the tennessee synod came as a protest against the projected general synod, and especially against existing conditions in the synod of north carolina, to which the tennessee pastors belonged until their secession in . march , , philip henkel had written to his brother: "if i am spared, i shall attend synod. . . . if the old ministers will not act agreeably to the augsburg confession, we will erect a synod in tennessee." the "old ministers" were stork, shober, jacob and daniel sherer, and other pastors of the north carolina synod who advocated a union with the sects and the connection with the general synod, and sought to suppress such testimony on behalf of lutheran truth and consistency as the henkels had begun to bear publicly. aversion to faithful confessional lutheranism was the real reason why the synod of north carolina in refused to ordain the young, but able david henkel, which, even at that time, almost resulted in a withdrawal of the henkels and their delegates. the tension was greatly increased when the synod of degraded david henkel to the rank of catechist, on the false charge that he had preached transubstantiation and other papistic heresies and thereby given offense to the "reformed brethren." as a matter of fact, he had proclaimed the lutheran doctrine of the lord's supper. the north carolina synod made the entry into their minutes. "he [david henkel] is therefore no preacher of the lutheran church of north carolina and adjacent states." (g., .) a source of additional ill will was the autocratic procedure of the officers in arbitrarily convening the synod of , five weeks before the constitutional time (whence known as the "untimely synod"), and that without sending out notices sufficiently early, and for a purpose most odious to the henkels and their adherents, _viz_., to elect a delegate (shober was chosen) to the convention of the pennsylvania synod at baltimore in order to participate in the framing of a tentative constitution for the projected general synod. resenting the arrogance and unconstitutional action of the officers as well as the obnoxious resolutions of the "untimely synod," those members of the north carolina synod who had been either unwilling or unable (having been notified too late) to take part in the deliberations of the "untimely synod," five weeks later, at the time prescribed by the constitution, held a synod of their own at buffalo creek, in stork's congregation, where the "untimely synod" had been held, under the oaks, near the church, stork having refused them the use of the church for this purpose. "the synod," stork declared, "has been held; and there is no need of holding it again." he ordered his elders not to open the church, but finally permitted them to hold services there, with the express proviso, however, that no business was to be transacted in it. (b. , .) philip henkel was elected president, and bell and david henkel were ordained. ( .) in the following year, a few months after the so-called "quarreling synod" ("streitsynode"), where the majority of the north carolina synod decided in favor of a union with the general synod, the minority, as related above, organized the tennessee synod. ( .) in the minutes (bericht) of , the members of the new synod justify their withdrawal and organization as a separate body by calling attention especially to the following points: . the officers and some of the members of the north carolina synod had proven by their words and actions that they "could no longer be regarded as truly evangelical lutheran pastors." ( . .) . the "untimely synod" had declared the excommunication of a member of david henkel's congregation to be invalid, without investigating the matter in that congregation, thereby infringing upon the rights of the congregation. ( .) . the same synod had not rebuked its president, rev. stork, when he made the statement that he could not believe the lutheran doctrine that christ as man was in possession of all divine attributes, and that he would not believe it if bibles should say so. . the synod of had declared david henkel's ordination "under the oaks" invalid, and had published a sort of letter of excommunication against him. ( .) . synod had refused to settle the mooted questions according to the augsburg confession and the synodical constitution, but, instead, had demanded that the minority should yield to the majority. "we, however, thought," says the report, "that the doctrine of the augsburg confession (concerning which we were convinced that it could be proven by the doctrine of the bible) should have greater weight with us than the voice of a majority of men who are opposed to the doctrine and ordinance of our church." ( .) . synod had permitted the un-lutheran remarks made at the convention and elsewhere on baptism, the eucharist, election, conversion, and the certainty of the state of grace, as well as on union with all religious parties, to pass unreproved.--stating the causes of the deplorable schism, david henkel wrote in : "a most unhappy difference exists between this body and the north carolina synod. previous to the year some members of the former and some of the latter constituted one synod. in this year the north carolina synod entered into the connection of a general synod with some other synods. this is a connection and institution which heretofore did not exist in the lutheran community, and to which the tennessee synod object as an institution calculated to subvert ecclesiastical liberty, and to prepare the way for innovations. this, together with the difference in regard to some of the fundamental doctrines of the christian religion, are the principal reasons of the division." (r. , .) in brief, the organization of the tennessee synod was a solemn protest against synodical tyranny and anticonfessional teaching then prevailing in the north carolina synod and in all other lutheran bodies in america. accordingly, as compared with her contemporaries, it remains the peculiar glory of the tennessee synod that she was born of lutheran loyalty. . back to luther! back to the lutheran symbols!--such, in substance and effect, was the slogan sounded by the tennessee synod, for the first time in the history of the lutheran church in america, after long years of confessional disloyalty and of doctrinal and practical deterioration. by dint of earnest and conscientious study of the lutheran symbols and of luther's writings, the tennessee pastors, in particular the henkels, had attained to a clear knowledge of lutheran truth and practise, thereby, at the same time, becoming fully convinced that of all teachings in christendom the lutheran doctrine alone is in full accord with holy writ. march , , solomon henkel wrote: "a week ago mr. york was here, bringing with him luther's works. they are bound in folio volumes and cost $ . i purchased the books." to penetrate deeper and deeper into the writings of luther, to persuade others to do the same, and to make this possible to them, such was the ardent desire and earnest endeavor of the tennessee pastors. evidently with this purpose in view, paul henkel had established a printery at new market, va., where books and tracts breathing a lutheran spirit were published. synodical colporteurs diligently canvassed them among the congregations. sound lutheran works, _e.g._, the augsburg confession, sermons by luther and arndt, the article on good works from the formula of concord, were from time to time, by resolution of synod, appended to the synodical reports. ( , .) nor was their zeal satisfied with fostering true lutheranism in their own midst. in order to acquaint the english-speaking public with the truths and treasures of our church, they issued translations of standard lutheran works. besides an agenda and a hymnal, the new market printery published in an english translation of luther's small catechism with notes by david henkel; in , a translation of the augsburg confession with a preface by karl henkel (in david henkel had already been commissioned to prepare a correct translation); in , an english version of the entire book of concord, of which a second and improved edition appeared in ; in , "luther on the sacraments," being translations of some writings of luther by jos. salyards and solomon d. henkel, pages octavo; in , luther's epistle sermons, an english edition of which had been determined upon in . (rep. , ; , ; , ; , .) on march , , a certain sam blankenbecker wrote to david henkel: "there are two sorts of lutherans: the one sort believes there is no doctrine right and pure but the lutheran; the other thinks that also the methodists, presbyterians, and baptists are equally right and pure; and such lutherans are very hurtful to others." the tennessee synod belonged to the first class. they were conscious lutherans, who knew what they were and what they stood for. the fact is that in those days tennessee was the only synod with a true lutheran heart and an honest lutheran face. . despised and ostracized.--their return to luther and the lutheran symbols brought the henkels and the tennessee synod into direct opposition to, and sharp conflict with, all other lutheran synods of that day. for, though still bearing, and priding themselves on, the lutheran name, they all had long ago begun to abandon the confessions and distinctive doctrines of the church which the cherished and coveted name of luther stood for. their leaders had become indifferentists, unionists, and reformed and methodistic enthusiasts. over against this lack of lutheran faithfulness and apostasy from the confessions the henkels gave no uncertain testimony. being lutherans in their hearts as well as in their heads, they boldly confessed the truths, and most energetically championed the cause of genuine lutheranism. and they squared their actions with their words and convictions. consistent also in their practise, they refused to fellowship and recognize the errorists everywhere, even when found in lutheran synods. no wonder, then, that the henkels and their uncompromising attitude met with no sympathy on the part of the lutheran synods then found in america. and, being, as they were, a standing protest against the apostasy of these synods, it was but natural, carnally, that the tenneesee [tr. note: sic] confessors were avoided, ignored, despised, hated, maligned, and ostracized by their opponents. tennessee was decried and stigmatized as the "quarreling conference" ("streitkonferenz"). the "henkelites," it was said, had been convicted of error at the "quarreling synod"; there they had not been able to prove their doctrine; they were false lutherans; some of them had been excluded from synod, therefore they had no authority to officiate as ministers; their synod was not a lawful synod; its transactions were invalid, etc. ( , . ; , app. ; , f.) all endeavors on the part of the tennessee synod to bring about an understanding and a unification in the truth were spurned by the other synods "with silent contempt," says david henkel. ( , . .) in the maryland synod the prediction was heard: "this tennessee synod will go to pieces finally." the address of the general synod of states: "our church, which was originally embraced in two independent synods [ministeriums of pennsylvania and new york], has spread over so extensive a portion of the united states that at present we have _five_ synods [north carolina, ohio, maryland and virginia, pennsylvania, and new york synods], and shall shortly have several more." ( . . .) the general synod, then, refused to recognize tennessee as a lutheran synod in america. in a letter, dated january , , and addressed to solomon henkel, h. muhlenberg remarked that the tennessee synod "had as yet not been recognized as a synod by the other lutheran synods." in the general synod censured both the franckean and tennessee synods as the two extremes "causing disturbances and divisions in our churches" and standing in the way of a union of the lutheran church in america--a resolution which was rescinded in . thus universal contempt and proscription was the reward which tennessee received for her endeavors to lead the lutheran church out of the mire of sectarian aberrations back to luther and the lutheran symbols. rev. brohm, after his visit with the tennessee synod, wrote in the _lutheraner_ of june , : "in order to heal, if in any way possible, the deplorable breach, the tennessee synod, in the course of seven years, made repeated attempts to persuade her opponents [in the north carolina synod] to discuss the mooted doctrines, offering them conditions most just and most acceptable . . . . but with exasperating indifference all these offers were stubbornly despised and rejected. tennessee directed various questions also to the pennsylvania synod in order to learn their views on the pending doctrinal controversies. but this body, too, did not even deign to answer. the tennessee synod, however, though rebuffed on all sides and stigmatized as a fanatical sect, quietly went its way, without suffering itself to be confused or led astray. unanimity and love reigned among its members. the number of congregations which united with them and desired pastors from them constantly increased, so that the synod was not able to satisfy all requests. the synodical resolutions offer ample evidence of the lively interest and diligence of their pastors to appropriate more and more fully the riches of the reformation, and to make their congregations partakers thereof." ( , .) the first request for a minister came from cape girardeau, mo. the minutes record: "at the earnest request and desire of a number of german inhabitants in cape girardeau ("cape cheredo"), mo., through h. johannes schmidt and georg klemmer, who earnestly pray that they might be visited, it was resolved that h. jacob zink should make a journey thither, as soon as possible, to preach the gospel to them and to perform all other official acts that may be required. for this laudable undertaking we wish him the rich blessing of the lord." (b. , .) objections to general synod. . critique of so-called "planentwurf."--the formation of a lutheran general synod, warmly advocated by the synods of pennsylvania and north carolina, met with the earnest and zealous, though not in every respect judicious, opposition of the tennessee synod. her report of contains a criticism of the _planentwurf_, which in had been proposed by the pennsylvania synod as a tentative constitution for the projected general synod. among the objections enumerated are the following: . whosoever desired to be recognized as a pastor would be compelled to pursue his studies at the proposed seminary of the general synod. . of those entitled to cast a vote there were two pastors to every lay delegate. "it would therefore be vain for a lay deputy to make the journey, except he desired the honor of being a servant of two masters." . the general synod arrogated to itself the exclusive right to introduce new books for public worship. . luther's catechism also was to remain only _until_ the synod would introduce other books. . according to the _planentwurf_, the general synod could reject all articles of faith or omit them entirely. . neither the augsburg confession nor the bible was designated as the foundation of the general synod, nor even so much as mentioned in the _planentwurf_. ( f.) . the general synod was striving to establish a dominion over all ministeriums, as appeared from the statement: "until the permission or approval of the general synod shall have been formally obtained, no newly established body shall be regarded as a ministerium, nor shall an ordination conferred by them be considered valid." "accordingly," they said, "one had as much liberty as the rope permitted." ( f.; , .) . the general synod claimed the right to specify the "ranks universally valid for the ministry." "catechist," as the report of has it, "candidate, dean, and pastor will no longer suffice; who knows but something higher will be required, such as bishop, archbishop, cardinal, or even pope!" . pastors were granted the right to appeal from the decision of their synod to the general synod. "accordingly the case of a pastor, be he ever so bad, may drag on for years; and if, owing to extreme distances or other circumstances, the witnesses are not able to attend, he may finally even win it. this provision renders the matter similar to a temporal government, where appeals are commonly made from a lower to a higher court." . "one cannot be sure that a spirit desiring as much power as appears to be granted by this _planentwurf_ will be able to rest and not seek further power." . no one was able to guarantee that this lutheran general synod would not later on unite with the general synods of the sects to form a national synod, in which the majority would then determine all articles of faith and all church-customs. . such a national synod would be able also to change the constitution of the united states and compel every one to unite with this national synod, impose taxes, etc. ( f.) by resolution of synod the reasons why some pastors in ohio, influenced in their action by paul henkel, rejected the _planentwurf_ were also appended to the report of . among them were: . the fear "of falling into the hands of a strong hierarchy" by accepting this _planentwurf_, since they knew from church history that the papacy had developed rapidly along similar lines. ( .) . the general synod would soon become english, whereas, according to its ministerial order, the ohio synod "must remain a german-speaking ministerium." ( .) . every meeting of the general synod would mean for them a traveling expense of $ . . as the _planentwurf_ was subject to change, union with the general synod would be tantamount "'to buying the cat in the bag,' as the proverb has it." these scruples reveal the fact that the tennessee synod viewed the general synod as a body which was hierarchical in its polity and thoroughly un-lutheran in its doctrinal position, an opinion well founded, even though the objections advanced are not equally valid. . general synod's constitution criticized.--the critique of the _planentwurf_ was not devoid of fruit in every respect. due to the testimony of the henkels, its hierarchical features were toned down considerably in the constitution finally adopted at hagerstown, md., . thus, _e.g._, the odious passage regarding the establishment of new ministeriums and the validity of their ordinations was omitted. still tennessee was far from being satisfied with the constitution as amended. moreover, a committee was appointed to draw up their remaining objections, and the report submitted was appended to the minutes of and printed by order of synod. it subjects the constitution to a severe examination, and makes a number of important strictures. . the first objection was raised against the words of the preamble: "whereas jesus christ, the great head of the church, hath not given her any particular prescriptions how church-government should be regulated, she therefore enjoys the privilege in all her departments to make such regulations as may appear best, agreeably to situation and circumstances." while recognizing that christ has given no prescriptions "for the regulation of some things not essential to the church," they objected to the sweeping statement of the preamble whereby the government of the church would be left to a majority of votes. tennessee maintained that matt. , christ prescribes to the church how discipline is to be exercised; that cor. , - sufficient rules with respect to public worship are prescribed; that tim. , - the grades of ministers are described; that tim. , - instructions are given how to receive an accusation against an elder; and that tim. , - paul shows that ministers should not be entangled with the things of this world. "from these and many more passages that might be quoted, it is evident that christ and his inspired apostles have given the church sufficient prescriptions of her government in all her various branches. they are general rules, and yet applicable to every particular case that may occur, so that they are also particular prescriptions. but that the constitution of the general synod saith, christ has not left such particular prescriptions, appears a strange, unwarranted, and arbitrary assertion." ( f.) . the second objection asserted that the general synod was a yoke of commandments of men, hence could not serve the purpose of true peace. according to the constitution the purpose of the general synod was "the exercise of brotherly love, the furtherance of christian harmony, and the preservation of the unity of the spirit in the bonds of peace." but the report maintained: "the attempt of the establishment of this general synod has not produced any brotherly love, nor harmony, nor peace; but on the contrary, divisions, contentions, and confusion. this establishment is nothing but self-invented rules and traditions of men, and such as love christian liberty cannot suffer themselves to be brought into bondage; hence the confusion. o ye watchmen of zion, pity and spare the flock!" ( f.) a "note" added by david henkel, the "clerk of the committee," explains: "that this institution of general synod's promotes unity in spirit is contrary to constant experience. the presbyterians, methodists, and other churches are governed by general synods, and have many human rules and regulations; but yet from time to time many disputes and factions have arisen among them, so that they are split into many sects and parties. the lutheran church never heretofore was governed by a general synod, yet she never was divided until this novel system was introduced. . . . the first lutheran ministers emigrated from germany and sweden. . . . being few in number, no particular synods were formed for many years; yet they were united. the augsburg confession of faith, containing the principal doctrines of the holy scriptures, was their standard of union. it was unalterable; they had no novel system, produced by a majority of votes, to expect. . . . each of these synods, before the general constitution was formed, were independent, and not amenable to any superior tribunal, except that of christ. differences in local and temporary regulations, the formation of new synods, etc., were not considered as divisions of the church; their standard of unity was far more noble, and exalted: the pure scriptural doctrines of the augsburg confession of faith was their meridian sun, which they viewed with united eyes; and anything less, such as local and temporary regulations, never influenced their minds, even to think of divisions. the church proceeded peaceably, until the unhappy and fatal period of arrived, when a meeting was called to baltimore, consisting of some of the synod of pennsylvania and an individual from north carolina, for the purpose of devising a plan for the establishment of the general synod, etc. ( f.) article iii, sec. v, which provided that "the general synod shall take good care not to burden the consciences of ministers with human traditions," called forth the following comment: "the general synod shall not burden the consciences of ministers with human traditions, yet at the same time the very institution of the general synod is nothing but human laws and traditions! how vehemently our savior upbraided the pharisees for their human laws and the traditions they imposed upon the common people! by means of human laws and traditions popery was established.--why are preparations made now again to introduce that horrid beast? how careful individual synods should be not to impose human traditions upon the church, but to remember that they do 'not assemble for the purpose of making laws for the church, but only to devise means to execute those already made by christ." (b. , ; r. , . .) in an additional "note" david henkel remarks: "the unity of the lutheran church doth not consist in any external forms or ceremonies, or government established by men. it is independent of any general head except christ. the seventh article of the augsburg confession of faith points out the true nature of her unity. . . . it is the same as if it had said: the church of christ is but one united body, consisting of innumerable members; but what unites them? all believers believe in one invisible lord, by whom they are governed, for he is their king; they are anointed by the same holy ghost, for he is their comforter and guide. this is an invisible, godlike union, not discerned by the carnal eye, nor doth it imitate the unity of the kingdom of this world. christ is its polar star, the bible its charter, ministers who proclaim sweet words of peace, its heralds, baptism and the lord's supper its seal, bond, token, and security. this union is independent of all human ceremonies, traditions, general synods, or anything of the kind, and has existed ever since the promulgation of the gospel in all realms and climes. . . . a union which consists of human laws, ceremonies, and discipline may be termed a political union--a union peculiar to civil government of this world. now, even were it the case that all who call themselves christians would be united in this manner, it would by no means prove their spiritual unity. for many may conform to one external rule, and yet be divided in heart, for they are not all israelites that are of israel. it is evident, because the general synod is but the invention of men, that they make much more necessary to christian unity than the pure preaching of the gospel and the proper administration of the sacraments, commanded by christ. thus, this establishment of the general synod must be contrary to the seventh article of our confession of faith. true christianity is thereby blended with human laws and policy--the true lineaments of popery. . . . if no man is to judge christians in respect to meat and drink or of an holy day, or of the new moon, or of the sabbath-days, who, then, has a right to judge them in respect of forming books for the public use in churches, or in respect of meeting as a synod, without a formal permission, or in respect of performing ordinations? the general synod have arrogated this right of judging and oppressing christians in these respects. these are prerogatives they claim, contrary to the doctrines of the apostle." (r. , .) . criticism of constitution continued.-- . the third objection maintained that the general synod was lutheran in name only. says the report: "this body, indeed, may call itself evangelical lutheran, and yet not be such. the constitution does nowhere say that the augsburg confession of faith, or luther's catechism, or the bible shall be the foundation of doctrine and discipline of the general synod. it is well known that they always have been the standard of the lutheran church. why does the constitution not once name them?" "had the framers of this constitution been zealous advocates of lutheran doctrine, they would have been careful to insert a clause to compel the general synod always to act according to our standard books. it is an easy thing to prove that some of the founders of this general synod have openly denied some of the important doctrines of the augsburg confession of faith and of luther's catechism." (b. , ; r. , .) . the fourth objection was based on the proposed membership of the new body, which, according to article ii, was to consist "of deputies of the different evangelical synodical and ministerial connections in the united states." tennessee commented: "this body [general synod] may consist of deputies from the different evangelical connections. it is not said of the several evangelical _lutheran_ connections. if this body may consist of the different connections, then it is evident that it may be composed of _all_ denominations, such as presbyterians, methodists, baptists, etc. these all denominate themselves evangelical, and are even recognized as such by some who call themselves lutherans. thus it is manifest that all denominations who call themselves evangelical may have seats and votes in this body, forasmuch as there is nothing to prohibit them from it." (r. , .) the german version adds the following: "the constitution has opened a door where all manner of sects and parties may creep into the lutheran church and extirpate her doctrine." (b. , .) these apprehensions of tennessee were no mere products of their own imagination, for just such a union of all evangelical denominations shober and his compeers had been ardently advocating in the north carolina synod, especially since . . the fifth objection was that the general synod proposed to curtail the exercise of christian liberty in regard to ceremonies. article iii, section ii, provided that no synod or ministry in connection with the general synod shall publish any new catechism, liturgy, compilation of hymns, or confession of faith "without having first handed a complete copy thereof to the general synod, and having received their sentiments, or admonitions, or advice." the tennessee synod held this to be against the seventh article of the augsburg confession and said: "why shall individual societies be robbed of the liberty to introduce such books us suit them best, when our confession of faith grants every person liberty in this case?" ( .) . a further objection was raised against this article (iii, ) of the constitution because its language permitted the introduction of a new confession of faith. tennessee remarked: "an opportunity is here given to introduce a new confession of faith. this appears a conclusive proof that the general synod do not intend to be governed by (the augsburg confession of faith, nor vindicate the lutheran doctrines contained therein; for if they did, they would not by this clause have given liberty to form other confessions of faith. perhaps this may be one of the reasons why they have nowhere promised in the constitution that luther's catechism, the augsburg confession of faith, nor the bible should be the guide of their body. they wish to have power to form a new confession; perhaps more popular, and suited to the newfangled opinions of this present age of infidelity. were not the men such as luther, melanchthon, etc., who formed the augsburg confession of faith, as a testimony against popery and other heresies, godly and enlightened men, and to whose instrumentality we owe our light of the gospel? will any of the votaries of the general synod presume to say that this confession is erroneous, heretical, and wicked? can they form a better one? if they answer in the affirmative, they are no lutherans, as they call themselves. if they answer in the negative, why, then, have they not positively specified in the constitution that such should remain the standard of the church? why have they given an opportunity to introduce a new confession? it is known that all lutheran ministers, when they are ordained, are solemnly pledged as by an oath to maintain the doctrine of the augsburg confession of faith. but when there is an opportunity given to propose and introduce other confessions, perhaps the very reverse, what shall become of all the oaths made at the time of ordination?" ( .) the german report argues: "the evangelical lutheran church already has, for almost three hundred years, a confession of faith, to wit, the augsburg confession. to this confession all lutheran ministers are pledged by an oath when they are ordained. since the constitution nowhere states that the augsburg confession shall be retained, and other confessions of faith may be proposed, it is apparent that the general synod has the power to abrogate the augsburg confession entirely, and to introduce a new and erroneous confession of faith, and consequently to set aside the oath of ordination." (b. , .) . a further objection to the general synod was based on article iii, section v, which provided, among other things, that the general synod shall take good care "not to oppress any person on account of differences in opinion." after pointing out that this can only be understood as referring to doctrinal differences, tennessee made the following arraignment: "what an opportunity is here given to introduce all manner of false doctrines! if no person is to be afflicted in respect to difference in opinion, then no person can be excommunicated for propagating any false or wicked doctrine. one might deny the holy trinity, and encourage any system of infidelity, and yet, agreeably to this constitution, no one could be rebuked nor suspended. one might plead this article in defense, and say the general synod have no right to oppress me for my different opinion." (r. , ; b. , .) the german report concludes as follows: "this is nourishment for the lukewarm spirit, where men are indifferent whether true or false opinions are maintained." ( .) that also these apprehensions were not purely imaginary appears from the fact that two delegates of the ministerium of new york, then identifying itself with the rationalism of quitman, were permitted to participate in the organization of the general synod. . finally, article iii, section viii, provided that the general synod should "be sedulously and incessantly regardful of the circumstances of the times, and of every casual rise and progress of unity of opinions among christians in general, in order that the blessed opportunities to promote concord and unity, and the interests of the redeemer's kingdom, may not pass by neglected and unavailing." in this, too, tennessee saw but "another opportunity to extirpate the lutheran doctrine." "for," said they, "how is it possible that the opinions of lutherans can ever become agreed with those of calvinists and other parties so long as they do not deny their teachings?" (b. , .) the english report merely states: "all that we can understand from this [section viii] is a desire to unite with all denominations." ( .) thus the tennessee synod, with the utmost candor, exposed and rebuked the un-lutheran features of the constitution of the general synod, which substituted external organization and union for true internal christian unity in the spirit. david henkel remarked: "is the general synod a plant which has been planted by the heavenly father? no. it was planted by a majority of votes. . . . it is too lamentable a fact that among the most denominations human laws, discipline, and ceremonies are made the rallying point of unity!" (r. , ; , .) it was in the spirit of truth and conscientiousness that tennessee had made her objections to the constitution of the general synod. "we conclude," they say, "hoping that the friends of the general synod will not view us as enemies. we would freely join in with them if we could do it with a good conscience . . .; it is much easier to swim with than against the current." ( .) attitude as to church-fellowship. . refusing to join in with general synod.--the practise of the tennessee synod squared with her doctrinal position. also church-fellowship was regarded as a matter, not of expediency and policy, but of conscience. in the conclusion to their "objections against the constitution of the general synod" the committee declared: since a general connection of all ministers in a general synod would exalt the clerical state to a high degree above the people; since greater burdens might then be imposed on the people, and ministers could thereby live more comfortably; since our widows and orphans also might then live with much ease and our missionary services would be amply remunerated; and since the union with the general synod would increase our popularity and decrease our burdensome labors,--"we, therefore, would freely join in with them if we could do it with a good conscience," and "if we could justify such conduct before the judgment throne of christ." (r. ; b. .) in accordance herewith tennessee, at her first meeting, resolved: "it cannot be tolerated that a teacher of our conference have any connection with the so-called central or general synod, for the reason which will be adduced afterwards." ( .) the minutes of record: "whereas there is a report in circulation, both verbally and in print, that some of us, members of the tennessee conference, should have said that we now regard the general synod as a useful institution; that we disapprove the turbulent conduct of a certain member of this body; that we (some of us) pledged ourselves to leave this body if we cannot succeed in having said member expelled, we deem it our duty hereby to inform the public that we are unanimously agreed in viewing the general synod as an anti-lutheran institution, and highly disapprove it, and are the longer, the more confirmed in this opinion; and that we know of no member among us whose conduct is turbulent or immoral, and hence have no desire either to expel any one, nor do any of us intend to withdraw from this body. neither do we know of any member among us who is not legally ordained. we testify that we live in brotherly love and harmony. september , ." ( .) in the general synod publicly denounced the tennessee synod, charging her with un-lutheran as well as unchristian doctrine and conduct. the matter, brought to the attention of tennessee by a petition from the congregation at new market and from coiner's church, was disposed of by the following resolutions: " . resolved, that it is to us a matter of small importance whether the general synod recognizes us as an evangelical lutheran synod or not, since our orthodoxy and our existence as a lutheran body in no wise depends on their judgment. . resolved, that we cannot recognize the general synod as an evangelical lutheran body, forasmuch as they have departed from the doctrines and practises of the lutheran church. . resolved, that under present circumstances we have no inclination whatsoever to unite with the general synod, and can never unite with them, except they return once more to the primitive doctrine and usages of the lutheran church. . resolved, that pastor braun be appointed to draw up our objections to the general synod, and to show from its own publications wherein that body has departed from the doctrine and usages of the lutheran church, and submit his manuscript to this synod at its next session for examination; and that, if approved, it be printed." (b. , ; r. , .) in this connection the tennessee synod likewise resolved in no wise to take part in the centenary of the lutherans in america as recommended by the general synod. ( .) at the next session of synod the committee reported that they had examined the manuscript submitted by rev. braun, and that it was "well calculated to place in their proper light the views and practises of the general synod and expose its corruptions and departures from lutheranism, as well as to evince the fact that the tennessee synod still retain in their primitive purity the doctrines, and adhere to the usages of the lutheran church." ( .) when, in , the pennsylvania synod called upon all lutheran synods to follow their example and unite with the general synod, tennessee took cognizance of this matter in the following resolution: "whereas we regard the unaltered augsburg confession as the authorized and universally acknowledged symbol of the evangelical lutheran church, and consequently the belief and acknowledgment of it, in its entireness, as essential to the existence of lutheranism in its integrity; and whereas we profess, in our synodical constitution, to believe the doctrines of the christian system as exhibited in this symbol, and have pledged ourselves to teach according to it; and whereas the doctrinal position of the general synod, as we understand it, is only a qualified acknowledgment of the augsburg confession, as we think it evident, a) from the constitution of this body, in which there is no clause binding its members to teach according to the unaltered augsburg confession, and not even a distinct mention of this instrument; b) from the constitution recommended by the general synod to the district synods connected with it; c) from the form of oath required of professors in its theological seminary, when inducted into office; d) from the construction placed upon its constitution by the framer of that instrument, and other prominent members of it; e) from the various publications made by distinguished members of the general synod, in which distinctive doctrines of our church confessions are openly assailed, and for doing which they have never been called to account: be it therefore . resolved, that we cannot, under existing circumstances, take any steps toward a union with the general synod." ( .) . attitude toward north carolina synod.--in her relations with the north carolina synod the practise of tennessee was in perfect keeping with her doctrine, her actions tallying with her words. in they declared: "no teacher of our conference may take seat and vote in the present synod of north carolina, since we cannot look upon them as a truly evangelical lutheran synod." (b. , .) neither was it tolerated that a member of the tennessee synod at the same time be a member of the north carolina synod; witness the case of seechrist. (r. , .) furthermore, tennessee declared that steps looking to a union with the north carolina synod would be contemplated only if the respective pastors of that synod were to "revoke their doctrine in print as publicly as they had disseminated the same, and would give entire assent to the doctrine of the augsburg confession." ( , ; , .) at the sixth convention, , the committee previously appointed to negotiate with the north carolina synod reported that the ministers of that connection had refused to deal with them, . because this "committee did not entitle them as a genuine lutheran body; and . because we appointed farmers to constitute the committee." ( .) with respect to the first grievance tennessee declared: "we must here observe that we cannot consistently grant to the synod of north carolina this title, because we maintain that they departed from the lutheran doctrine. this is the very design in preferring the questions, in order to ascertain whether they adopted different views, since they published their doctrines. we, therefore, entreat them not to be offended when at this time we cannot grant the desired title, but to be contented until a union with respect to doctrine shall have been effected." (r. , .) thus tennessee was careful to avoid even the appearance of denying her convictions. dissimulation was not in her nature. true to her convictions she formulated the address of her second petition for negotiations as follows: "to the rev. synod of north carolina, _who assume the title lutheran_, but which we, at this time, for the reason aforesaid, dispute. well-beloved in the lord, according to your persons," etc. (r. , .) similar language was employed in the invitation of december, , which the tennessee committee (daniel moser and david henkel) sent to pastors stork, shober, sherer, and other pastors of the north carolina synod to conduct a public debate, that every one might be enabled to decide for himself "who are the genuine and who the spurious lutherans." the invitation reveals a spirit of love, fairness, and willingness to yield in every point which was not a matter of conscience, as well as true lutheran conscientiousness and determination not to yield a single point in violation of the scriptures and the lutheran symbols. here daniel moser and david henkel who wrote the letter of invitation state with true christian frankness: "you call yourselves lutherans, and we call ourselves the same; notwithstanding there is a division. you have accused us with teaching erroneous doctrines, and we, notwithstanding the appellation you give yourselves, deny that your doctrines correspond with the same or with the holy scriptures." ( .) "we are willing to forgive all private conduct which we conceive erroneous and criminal in you. you ought also to be willing to forgive what you conceive to be the same in us. but as we differ with you in the fundamental doctrines of the christian religion, an ecclesiastical union is impracticable, until the one or the other party be clearly refuted and convinced." ( .) the following were mentioned as the chief points of difference which ought to be discussed: " . the person and incarnation of christ, etc. . justification. . repentance. . good works. . holy baptism. . the lord's supper. . church government." (r. , .) an offer of union made by the north carolina synod, in , was answered by tennessee as follows: "resolved, that we accede to a union with the said synod only on the platform of pure and unadulterated evangelical lutheranism--a union which we shall heartily rejoice to form, as is evident from the repeated overtures we made to bring about such a desirable state of things." (r. , .) . attitude toward other southern synods.--tennessee was conscious of representing nothing but the pure truth of unadulterated lutheranism also over against the synods of south carolina, virginia, and south west virginia. despite enmity, contempt, and slander, they were unwilling to enter into any unionistic compromise at the expense of the truth as they saw it. as for the synod of south carolina (organized ), the tennessee report of recorded the following protest: "whereas the synod of south carolina has recently employed various scandalous means in order to bring the ev. luth. tennessee synod into disrepute, in particular by the annotations contained in a sermon delivered by pastor johannes bachman, d. d., which was published with the approval and by the support of said synod (the aforementioned sermon, unless its evil influence is hindered, is well calculated to make a false and unfavorable impression upon otherwise honest minds, and to represent our doctrine, synod, and pastors as being the objects of scorn, disdain, and constant persecution); and whereas we believe that we stand on the primitive ground of the lutheran church, and that the doctrine of the glorious and memorable reformation, which was wrought through the especial mediation of the saxon reformers, dr. martin luther and his immortal assistants, exactly agrees with the word of god, which we regard as the only infallible norm of faith and life: . therefore be it resolved, that we regard the actions of the south carolina synod toward us as impolite, ignoble, dishonest, and uncharitable. . resolved, that we look upon the assertions in dr. bachman's sermon as utterly unfounded and without the slightest approach to the truth, but as base calumniations, well calculated to insult (beschimpfen) our synod." at the same time pastors braun and miller were appointed a committee to publish a refutation of bachman's sermon. (b. , .) in his address delivered on november , , bachman, as president of the south carolina synod, had voiced, with a squint toward tennessee, among others, the following sentiments: "we have never boasted of being an exclusive church, whose doctrines are more scriptural or whose confessors are purer than those of other denominations round about us. . . . we will gladly unite with every friend of the gospel in producing the downfall of sectarianism, though not the obliteration of sects. our pulpits have ever been open to the servants of every christian communion, and we invite to our communion tables the followers of jesus regardless of what particular denomination they may belong to." dr. bachman, in direct contravention to what the henkels had maintained over against stork and shober of the north carolina synod, expressed his own indifferentistic and reformed doctrinal position as follows: "if baptism is regeneration, why, then, does not every one who has been baptized in infancy walk with god from his baptism? why does not every one lead a pious life? evidently, such is not the case!" "as a matter of fact, for a hundred years the lutheran church has abandoned the moot question of the body of christ, etc., and has left it to the consciences of its members to decide what they must believe according to holy writ. this we may do without deviating from the faith of our church, since at our ordination, especially in this country, we confess nothing more than that the fundamental articles of the divine word are, in a manner substantially correct, presented in the doctrinal articles of the augsburg confession." (_kirchl. mitt_. , f.) in the same year ( ) the tennessee synod instructed its secretary to inquire of the president of the virginia synod (organized at woodstock) why, according to the resolution passed at their last meeting, they do "not recognize the members of the tennessee conference as evangelical lutheran pastors." (b. .) and, when, in , the western virginia synod (southwest virginia synod, organized ) requested an exchange of delegates, tennessee answered: "resolved, that, although it would afford us the highest gratification, and we most sincerely desire to see those who are one with us in name also united in doctrine and practise, and in that case would most cheerfully unite and cooperate with them in such measures as are calculated to advance and promote the cause of truth, yet we wish it to be distinctly understood that, however much a union is desired, it can only be effected upon the assurance of a strict adherence to the doctrines and usages of our church as set forth in its symbols; and until we can have this assurance, we, on our part, can consent to no such union." (r. , .) efforts at unity and peace. . attempts at union with north carolina.--though universally decried as the "quarreling conference," tennessee enjoyed and cultivated unity and harmony within, and zealously also sought peace and unity with other lutheran synods. in all of the tennessee ministers signed a document, denying a report circulated by their enemies, according to which tennessee was disagreed as to its attitude toward the general synod, and declaring: "we testify that we live in brotherly love and harmony." the minutes add: "thus it is evident that all the ministers of this body live in brotherly love, and entertain uniform sentiments." ( .) nor did the staunch, unbending doctrinal position of tennessee prove to be a hindrance of, and a check upon, their efforts at unity and peace, but rather a spur to most earnest endeavors in this direction. moreover, after having themselves fully realized that the lutheran confessions contain nothing but god's eternal truth over against the manifest errors of the roman and other churches, it was, as shown above, the ambition and prayer of the henkels to lead the american lutheran synods out of the mire of sectarian aberrations back to the unadulterated lutheranism of luther and the lutheran symbols. when, in , some members of the north carolina synod made proposals for a union of the two synods, tennessee forthwith appointed a committee to negotiate with them. ( .) this committee was instructed to compile the controverted points of doctrine from the writings of the two parties, "and to put into one column what the ministers of the north carolina synod teach, and in an adjoining column what the tennessee synod teaches, so that every one may immediately perceive the difference." in this way they hoped to enable every one to decide for himself which party taught according to the augsburg confession. in the interest of truth the committee was also authorized to direct such questions to the north carolina synod as they might see fit. ( .) it was, however, resolved that any further arrangements for union were not to be made until "said pastors, in case they would be convinced, recall their doctrine in print as publicly as they had disseminated it, and fully assent to the doctrine of the augsburg confession and to lutheran order as it obtained before the institution of the general synod arose." ( .) following are the questions which were directed "to the messrs. c. stork, g. shober, jacob sherer, daniel sherer, jacob miller, martin walter, and to all other men belonging to this connection" (north carolina synod): " . do ye intend for the future to maintain what you have asserted, _viz_.: 'baptized or not baptized, faith saves us?' or upon mature deliberation, have ye concluded publicly to revoke the same as erroneous? . will ye also maintain that the christian church may consist of twenty different opinions? . do ye deny that the true body and blood of jesus christ are really present in the lord's supper, and administered and received under the external signs of bread and wine? and that also the unbelieving communicants do eat and drink his body and blood? further, do ye deny that jesus christ, agreeably to both natures, as god and man, inseparably connected in one person, is omnipresent, and thus an object of supreme worship? . do ye intend to relinquish the general synod, if in case ye cannot prove the same to be founded in the holy scriptures?" (r. , ; b. , appendix, .) however, the carolina synod declined to answer. the tennessee committee reported : "the ministers of said connection [carolina synod] refused to answer the committee that was appointed last year to negotiate with them. the reasons of their refusal shall here be inserted: said ministers assign the following reasons which we learn from mr. j. sherer's letter and their minutes: . that the committee did not entitle them as a genuine lutheran body; and . because we appointed farmers to constitute the committee." (r. , .) david henkel wrote in : "in the year i addressed a letter to them [north carolina synod]. . . . but they refused to accept the letter because they got offended with the address which was, 'the lutheran synod of north carolina and adjoining states, _so called_.' the tennessee synod have since, at several of their sessions, made sundry propositions to them for a reciprocal trial, and have proposed some questions to them which they were requested to answer. but as they were not addressed in such manner as to recognize them as genuine lutherans, they rejected every proposition. it must, however, be observed that they were not thus addressed through contempt, but rather through, necessity. one of the charges against them is that they deviated from the lutheran doctrines; hence had we addressed them in such manner as to have recognized them as genuine lutherans, they might easily have justified themselves under the covert of the address, and have produced it as an evidence against our charge." (r. , .) however, though north carolina had not even answered their letter, tennessee did not relinquish her efforts at peace and harmony. in the following year, , a memorial subscribed by nine persons was submitted, requesting synod "to make another attempt to effect a union with the ministers of the north carolina synod; yet so that the genuine lutheran doctrine be not thereby suppressed." (r. , .) pursuant to this request, "it was resolved that the questions again should be preferred in a friendly manner; and provided their answer should prove satisfactory, all the necessary regulations shall be made to effect peace and harmony." ( .) at the same time tennessee explained and justified their action of withholding from the north carolina synod the title lutheran, and of appointing laymen, "farmers," as they were styled by north carolina, to constitute the committee. "it was believed," david henkel declared with respect to the latter point, "laymen would act more impartially, since the ministers are more immediately concerned in this controversy. neither can i discover that all the farmers are so contemptible a class of people that mr. sherer could possibly be offended at the appointment!" (r. , .) regarding the first point synod declared: "we must here observe that we cannot consistently grant to the synod of north carolina this title [lutheran], because we maintain that they departed from the lutheran doctrine. . . . we therefore entreat them not to be offended when at this time we cannot grant the desired title, but to be contented until a union with respect to doctrine shall have been effected." (r. , .) in accordance herewith the letter to the north carolina synod was addressed as follows: "to the rev. synod of north carolina who assume the title lutheran; but which we at this time, for the reason aforesaid, dispute. well-beloved in the lord, according to your persons!" (r. , .) . debates at organ and st. paul's churches.--according to her resolutions of , tennessee was ready to establish peace and harmony with the north carolina synod. but one proviso had been added by tennessee, limiting this action as follows: "provided their [north carolina's] answer should prove satisfactory." if such, however, should not be the case, they proposed public discussions of the differences. the minutes continue: "but if in case their answers should not prove satisfactory, that we propose to them to appoint a certain time and place, and that each party appoint a speaker, for the purpose of exhibiting the disputed doctrines, so that the assembly, which may be present, may discover the difference; and that also all the arguments, on both sides, may afterwards be published." (r. , .) in the following year, when the questions preferred were still unanswered by north carolina, tennessee resolved: "this synod have made sundry proposals to the north carolina connection for the purpose of amicably adjusting the difference which exists with respect to doctrine and other differences, but said connection have hitherto refused to comply with any of the proposals. although it seems to be in vain to make any further propositions, yet this synod deem it their duty to adopt the following resolutions: . that the revs. adam miller, daniel moser, and david henkel be authorized to proclaim and hold a public meeting at or near the organ church, rowan co., n.c. they shall continue said meeting at least three days, and preach on the disputed points of doctrine. . that they invite the revs. c. a. stork and daniel sherer, who reside near said organ church, to attend said meeting, and give them an opportunity of alleging their objections and proving their doctrines. further, that as many of the other ministers belonging to the north carolina connection as may be conveniently notified be also invited to attend for the same purpose. this will afford an opportunity to a number of people to ascertain which party have deviated from the lutheran doctrine. this meeting shall, if god permit, commence on the th day of next november." (r. , .) the public meeting was duly proclaimed at organ church in rowan co., n.c., on the th of november. a notice was inserted into the weekly paper, and some of the ministers were individually requested to attend. however, not one of the north carolina synod ministers put in his appearance, or made any official statement of their reasons for not attending. persons who had visited rev. stork quoted him as having said: "let them [the committee] come to our synod, which is the proper place to discuss these points." (r. , .) stork's remark suggested the arrangement of a second debate in connection with the prospective meeting of the north carolina synod in st. paul's church, lincoln co., beginning may , . the tennessee report of records: "on the day appointed [november , ], messrs. moser and henkel attended [the meeting at the organ church]; but none of the ministers whom they had invited. whereupon sundry respectable members of the lutheran community [in lincoln co.] requested the committee [of the tennessee synod, moser and henkel] to renew this invitation, and to make another appointment. the same request was also made by the lutheran joint committee of this county [composed of members of several lutheran congregations in lincoln county], at their session on the th of last december [ ]. accordingly, messrs. moser and henkel renewed the invitation, and proclaimed another meeting." ( .) the request of the lutheran joint committee reads as follows: "to lutherans. the lutheran tennessee synod had appointed a committee for the purpose of publicly debating some points of doctrine, which are in dispute between the aforesaid synod, and that which is commonly called the synod of north carolina and adjoining states. some members of the latter were invited and notified by the committee to attend at organ church, on the th ult., for the purpose of reciprocally discussing the aforesaid points of doctrine. two of the committee attended, but none of the ministers of the north carolina synod. whatever reasons they may have had for not attending, we, the members of several lutheran congregations in this county, being assembled and constituting a joint committee for the purpose of regulating the internal government of the same, request said committee to proclaim another public meeting at a convenient place for the aforesaid purpose, and to invite the members of the north carolina synod to attend the same. we also hereby request the members of the north carolina synod to meet the committee [of tennessee] in a friendly manner, in order to discuss the doctrines in dispute." moser and henkel responded: "we . . . acquiesce in your request, and deem it pertinent to the manifestation of the truth." ( .) they also published a proclamation, inviting the ministers of the north carolina synod to attend a public meeting to be held in st. paul's church, lincoln co., "to commence on the day after you shall have adjourned, and to continue at least three days." (r. , .) again invitations and notices of the projected meeting were printed, and a copy was sent to each of the ministers of the north carolina synod a few months prior to their session. and when the north carolina synod was convened, by special messenger, a letter was sent to the president for presentation to synod, inviting them to attend the proposed debate, at the same time asking them to give their reasons in case they should refuse to comply with the request. on the following day the messenger, mr. rudisill, applied for an answer, and again on the day of adjournment; but in vain. the report of records: "mr. rudisill handed this letter to the president, who, taking it, replied that it was not properly directed to them; notwithstanding it should be given to a committee appointed by this synod, who should report on the same. on the next day mr. rudisill applied for an answer, but he received none. on wednesday, the day of their adjournment, mr. rudisill again requested an answer, but he again received none. neither did the synod assign any reason for their refusal. whereupon mr. rudisill publicly proclaimed that messrs. moser and henkel would attend on the next day, _i.e._, on thursday, and discourse upon these disputed topics, and invited all who were present to attend. accordingly, messrs. moser and henkel attended, but none of the ministerium of the north carolina synod appeared. the most of them, or perhaps all, had started on their way home. the members of the church who were present requested david henkel to discourse on a few of those disputed points, with which he complied. after his discourse was ended, it was concluded that it was not necessary then to pursue the subject any further. the congregation, who were present, nominated a majority of the members of this committee to draw up the above statements. it was resolved that this report shall be laid before the next session of the tennessee synod and that the same shall be requested to annex it to the report of their transactions. it was further resolved that david henkel be requested to write a treatise, in order to show the propriety and scriptural grounds for the debate on the disputed points of doctrine, which was offered to the ministers of the north carolina synod." (r. , f.) thus the repeated and cordial offers on the part of the tennessee synod to discuss and settle the differences were ignored and spurned by the north carolina synod. david henkel wrote: "as the committee, who gave them the last invitation to attend to public debate, knew from past experience that to address the north carolina synod with the addition 'so called' was offensive, and was made a plea to evade a public trial, they addressed some of the principal ministers thereof agreeably to etiquette, by their personal names, and including all the others, believing that no rational man would be offended to be called by his own name. neither did i hear that any of them objected to the address as offensive, nor to any of the propositions for the manner of conducting the debate. notwithstanding this, and although they accepted a letter directed to them also by the committee, and promised the bearer to return an answer, yet they treated both the invitation and letter with silent contempt." ( .) the repeated endeavors of the tennessee synod to draw the false lutherans out of their holes failed. the lutheran church of america was destined to sink even deeper into the mire of indifferentism, unionism, and sectarianism. . characteristic address of moser and henkel.--the truly lutheran spirit in which tennessee endeavored to bring about unity and peace with the north carolina synod appears from the following letter, published in connection with the debates proposed in the interest of union, and dated, "lincoln co., n.c., december , ": "to the revs. charles a. stork, g. shober, jacob sherer, and daniel sherer, and all other ministers belonging to their synod.--sirs! you call yourselves lutherans, and we call ourselves the same; notwithstanding there is a division. you have accused us of teaching erroneous doctrines, and we, notwithstanding the appellation you give yourselves, deny that your doctrines correspond with the same or with the holy scriptures. it is hence somewhat difficult for some professors of lutheranism to determine with which party to associate, as they have not sufficient information on the subject. we know no method which would be better calculated to afford the people information and an opportunity for both parties to prove their accusations than to meet each other, and debate the points in dispute publicly, according to the rules of decorum.--whereas we are informed that you intend to hold your next synod in st. paul's church in this county, on the first sunday in next may, why we wish to try your doctrines, and why we wish you to try ours by the augustan confession and the aforesaid symbolical books, is because the important question in the dispute is, who are the genuine and who the spurious lutherans? for it is known that lutheran ministers are pledged to maintain the augustan confession. but if you should at said meeting declare that the augustan confession contains false doctrine, and that dr. luther erred in any of the doctrines which are here proposed for discussion, we shall then, in that case, be willing to appeal exclusively to the holy scriptures.--whatever private misunderstanding may have existed between us heretofore, we notwithstanding intend to meet you in a friendly manner, without attempting to wound your feelings by personal reflections. that we intend publicly to contradict your doctrines as erroneous we beg you not to consider as an insult, as we expect and are willing for you to treat ours in the same manner. we pray you as our former brethren, do not despise and reject those proposals, as a compliance with them may have the salutary effect to convince either the one or the other party of the truth, and we are confident it will be beneficial to many of the hearers.--we are willing to forgive all private conduct which we conceive erroneous and criminal in you. you ought also to be willing to forgive what you consider the same in us. but as we differ with you in the fundamental doctrines of the christian religion, an ecclesiastical union is impracticable until the one or the other party be clearly refuted and convinced.--we remain yours, respectfully, daniel moser. david henkel." (r. , .) . probing orthodoxy of pennsylvania synod.--in the interest of doctrinal clarity and christian unity the tennessee synod, in , addressed to the pennsylvania synod the following questions: " . do ye believe that holy baptism performed with water, in the name of the holy trinity, effects remission for sins, delivers from death and satan, and gives admittance into everlasting life to all such as believe, according to god's promises? . do ye believe that the true body and blood of christ are present, administered, and received under the external signs of bread and wine? do ye believe that the unbelieving communicants also eat and drink the body and blood of christ? we do not ask whether they receive remission for their sins, but simply, whether they also eat and drink the body and blood of christ. . ought jesus christ to be worshiped as true god and man in one person? . ought the evangelic lutheran church, endeavor to be united with any religious denomination, whose doctrines are contrary to the augustan confession of faith? or, is it proper for lutherans to commune with such?" (r. , .) the pennsylvania synod, which immediately prior to that time had been planning to establish a union seminary with the german reformed and to enter into organic union with that body, treated the request with silent contempt. two years later tennessee, patiently and humbly, renewed the questions with the following preamble: "in the year of our lord , a few questions were preferred to your honorable body by this synod, but as no answers have been received, and as the reasons thereof are not known, we [daniel moser, ambrose henkel, john ramsauer, peter hoyle] were appointed by our synod to renew the request, and to solicit you to comply with the same. we most humbly beseech you to make known the reasons of your hope that is in you, because we believe if this be done, it will contribute towards restoring peace and tranquillity [tr. note: sic] among all genuine lutherans. we, therefore, renew the following questions," etc. (r. , f.) "it was also resolved," the report of continues, "that the secretary of this synod be ordered to address a friendly letter to the rev. muhlenberg, member of the synod of pennsylvania, for the purpose of obtaining his counsel relative to the present affairs of the church." ( .) however, these letters also remained unanswered. but, even this did not exasperate, nor exhaust the patience of, tennessee, as appears from the following entry in the minutes of : "at our last session a few theological questions were submitted to the reverend synod of east pennsylvania, and a letter to the rev. muhlenberg; but we received no answer, neither from the synod nor from mr. muhlenberg. the cause of this delay we do not know; but we indulge the hope of receiving satisfactory answers before our next session." (r. , .) in the same report we read: "several letters from pennsylvania [not the synod] were read in which david henkel is particularly requested to visit that state for the purpose of preaching, and arguing the peculiar doctrines of the lutheran church. resolved, that this synod also solicit him to undertake this task. he agreed to do so, provided he can arrange his other business so as to be enabled." ( .) in the following year, however, as no answer had arrived from the pennsylvania synod, tennessee made the following declaration, which was directed also against the north carolina synod: "whereas there are sundry ministers who appear under the disguise of lutherans, notwithstanding [they] deny the lutheran doctrines, and as they are patronized by several synods, this body deemed it expedient and to have a scriptural privilege to demand of other bodies answers to some theological questions, in order to ascertain whether they differ in points of doctrine from this body. accordingly, they submitted a few theological questions to the reverend synod of pennsylvania (now east pennsylvania), and have waited patiently four years for an answer. but no answer was received. the secretary was also ordered by the session of to address a friendly letter on the subject to the rev. muhlenberg. the secrtary [tr. note: sic] complied with this order; but mr. muhlenberg has not as yet returned an answer. in order, therefore, to ascertain the sentiments of the several synods, as well as of individual ministers on sundry points of doctrine, it was resolved, . that there shall be a pastoral address directed to the lutheran community, in which shall be shown what this body deem to be the genuine lutheran doctrines relative to such points as are in dispute. . that the several synods, as well as individual ministers shall be requested, in the preface of the aforesaid contemplated address, to peruse and examine it; and then, in a formal manner, either justify it as correct, or condemn it as erroneous. that every synod and minister who shall be silent after having had an opportunity of perusing it shall be considered as fully sanctioning all its contents as correct, although they should teach or patronize a contrary doctrine. . that david henkel shall compile and prepare said book for publication, and that the other ministers of this body shall assist him in it. . . . this address is intended to be published both in the german and english languages." (r. , f.) also from the ohio synod, which at that time practically identified itself with the indifferentistic attitude of the pennsylvania synod, tennessee received but little encouragement in her efforts at purifying the lutheran church from the leaven of sectarianism. says sheatsley: "the minutes [of the ohio synod of ] report that david henkel of the tennessee synod placed several theological questions before synod. these were discussed in the ministerial meeting and answered, but as many of the older heads were absent, the answers should first be sent to them and then forwarded to pastor henkel. what the questions were we have no means of determining [no doubt, they were the same questions asked the pennsylvania synod], but, judging from the ability and bent of the doughty david henkel, we may surmise that the questions involved some difficulties. in the following year synod resolved that it could not answer these questions, since it is not our purpose at our meetings to discuss theological questions, but to consider the general welfare of the church. this did not betoken indifference [?] [tr. note: sic] to doctrine, but it was then like it is now a joint synod; there was little or no time for the discussion of these matters." (_history_, .) tennessee justifying her procedure. . confession of truth a christian duty.--it appears from the procedure of the tennessee synod, as well as from the resolution of , quoted in the preceding paragraph, that tennessee felt justified in demanding a showdown on the part of the american lutheran synods, which had persistently refused to reveal their colors. however, being unionists, indifferentists, and masked or open calvinists, these false lutherans resented such a demand as obtrusive, arrogant, and impudent. hence their contemptuous silence. however, also in this matter tennessee realized that they were only asking what, according to the word of god, it was their solemn duty to demand. for to confess the faith which is in him is not only the privilege of a christian, but also an obligation and a debt which he owes his brethren. accordingly, when, in , the committee reported how all efforts to induce the carolina and pennsylvania synods to reveal their colors and to give testimony of their faith as to the doctrines of baptism, the lord's supper, etc., had been rebuked with silent contempt, tennessee passed the resolutions quoted in the preceding paragraph. they felt called upon publicly to justify their procedure; and this all the more so because a member of the north carolina synod had declared "that it was not only improper, but also sinful to argue publicly on religious subjects." (r. , .) david henkel, therefore, in a treatise appended to the report of , endeavored to show the propriety and the scriptural grounds for the public debate proposed to the ministers of the north carolina synod. how tennessee justified her actions appears from the following quotations culled from this treatise: "the members of the lutheran church," says david henkel, "are pledged by their confirmation vows to support and to adhere to her doctrines and discipline. now as it is not a matter of little importance to break such vows, it is therefore highly interesting for every member to know who of the ministers and which of the synods have departed from the confession of faith they have vowed to maintain, as a connection with such would be a partaking of their errors." ( .) "because all lutherans are pledged to maintain the doctrines of their confession of faith, it may therefore be legally required of any one to stand an examination, if it be believed that he has deviated from the same." ( .) "the members of the lutheran church at the time of their confirmation declare that they believe the doctrines as held by the same, and every minister is solemnly pledged to maintain the augustan confession. independently of synods, the augustan confession of faith is the point of union of all lutherans, and by which they are distinguished from other denominations. as all bear the same name, and are pledged to maintain the same creed, they are viewed as one body. therefore one member is accountable to another, and it is one minister's duty to watch the other's official conduct, as the doctrines taught by one are ascribed to the others, because they constitute one body. how does a man become partaker of another's guilt but by being in connection with him, and not reproving it? tim. , ." ( .) "now as one lutheran minister's doctrine is ascribed to another, why should the one not have the right to bring the other to an account, provided he believes that he deviates from the confession they are both pledged to maintain? the ministers of the north carolina synod call themselves lutherans, but as we believe that they propagate doctrines contrary to the augustan confession, we considered it necessary to require of them to stand an examination. it is necessary to correct a wrong opinion, which is, that lutheran ministers are at liberty to deviate from the augustan confession whereinsoever they conceive it as erroneous. some ministers have declared that they did not care what the augustan confession teaches, that they simply taught the doctrines of the scriptures; further, that luther was only a man, and was therefore liable to err. in answer to this, i observe that lutheran ministers have no right to deviate from any article of this confession because the whole of it is viewed by the lutheran community as true and scriptural. let them remember their solemn vows! such as think proper to deviate, infringe upon the rights of the community. it must, however, be admitted that if any one should discover that this confession is unscriptural, he would be justifiable in renouncing it. by doing so no one would be deceived. if there are errors in this confession, why should any man who has discovered them yet pretend to preach under its covert? such as believe that this confession contains errors practise a twofold fraud. the one is, that they cause lutherans to think that they hold the same doctrines as they do themselves, when yet they do not. the other is (provided it be true what they affirm), that they encourage the people in those errors, because they pretend to support the very confession which contains them. that the bible is the proper rule of doctrine must be confessed; yet the question is, does the augustan confession contradict it? that luther was a man, and therefore liable to err, is not denied; but that he did err with regard to the doctrines contained in the augustan confession remains to be proven. but if he erred, why do such as believe this call themselves lutherans? such practise a fraud by being called lutherans, when they affirm that luther taught erroneous doctrines; or else [they] must own that, by being called after him, they sanction such errors." ( f.) . truth always seeks the light.--in his justification of the procedure of the tennessee synod, david henkel continues as follows: "the intention of the public debate which was offered to the ministers of the north carolina synod was to afford them an opportunity of manifesting the doctrines we teach, and to prove them as erroneous. the same [opportunity] we would also had to have treated theirs in like manner. the propositions which were made were calculated to have brought all these things to light. they would not only have offered the hearers who might have been present the opportunity of knowing the difference, and arguments on each side, but the debates might also have been committed to paper and published, and thus the whole lutheran community might have been judges in this controversy. when a doctrine is in dispute between two parties, how shall the public decide when they never heard the opposite arguments? is it rational to condemn either party without a trial? whilst the deeds of men are to be concealed, there are just grounds for believing that they are evil. our blessed savior says, 'for every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. but he that doeth the truth cometh to the light that his deeds may be made manifest that they are wrought in god.' john , . . no man who is confident that he has the truth on his side will ever evade coming to the light; for he is not ashamed to profess and vindicate the truth; and though it should be scrutinized to the utmost, yet he knows that thereby, like gold passing through the fire, it shall become more brilliant. even the man who is diffident with respect to his doctrines, yet having an honest disposition, never objects to be brought to the light; for he considers that no greater favor could be shown him than that his errors be overthrown, and he be led into the paths of truth. but the man who knows that he cannot defend his doctrines upon scriptural grounds, and yet possesses too high an estimation of himself, hates to be brought to the light, for he knows that his errors will be unmasked; 'for every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.' why do men make so many shifts to evade a public trial of the doctrines, but a consciousness of being in an error which their pride does not suffer to be publicly exposed? many a man in a hasty ill humor condemns a doctrine merely because the man whom he considers his enemy vindicates it; and though he should afterwards be clearly convinced, yet he believes it to be beneath his dignity to make a recantation, and thus throughout all his days he is tormented with a guilty conscience. in the days of the reformation public debates were highly conducive to manifest the errors of the papists. when luther confronted his opponents in the presence of multitudes, it was that many souls got convinced of the truth, which before were kept in ignorance. had he refused to appear, especially before the diet at worms, what would have been the result? though he knew that his life was in danger, if he appeared, yet he also knew that the cause he had espoused would have suffered, provided he evaded a public test of his doctrines. the papists having been taught by experience that the public debates with luther proved injurious to their party, they avoided them as much as they could and employed various stratagems to destroy him and his cause. luther says: 'the court of rome most horribly fears, and shamefully flees from, a christian council.' had this principle been uniformly followed in the days of luther that it is sinful to dispute on points of doctrine, the errors of the papish church could have been impregnable; and those who bear the name of christian might perhaps yet groan under papal superstition and tyranny. . . . thousands have joined churches with whose peculiar doctrines they are not acquainted, and even do not know whether their government is republican, aristocratical, or monarchical. they are satisfied with what they hear from their ministers, without even examining their creeds or forms of government. such being ignorant, they are already prepared for a state of slavery. they who so easily submit to an ecclesiastical slavery may also by degrees, by the same means, be led to sacrifice their civil liberty. how is it possible that people can with any degree of safety be in connection with such ministers as are publicly impeached with erroneous doctrines, and yet are not willing to be brought to light? ought not every person conclude: if such ministers believed that they had nothing but the truth on their side, they would freely embrace every opportunity of coming to the light, so that they might show that their works are wrought in god, and refute their opponents' calumnies? that a public debate would create animosity is no reason that it should be omitted. would it offend real christians? by no means. it indeed might offend false teachers and their votaries, who for the want of argument would substitute the ebullitions of their anger. but what christian can imagine that no error should be exposed, lest the persons who are guilty might be offended?" ( ff.) . arguments continued.--david henkel furthermore showed from phil. , ; pet. , ; pet. , . , that it is the duty of christians to shine as lights in the world, to instruct the ignorant, to give an answer to every man who asks them a reason of the hope that is in them, and then proceeds to the following conclusion: "now if it be every christian's duty to answer those who interrogate them respecting the grounds of their faith, how contrary to the word of god do such synods and ministers act when they refuse answering some important theological questions either by writing or public interview! do they refuse because they consider the persons who interrogate them too far beneath their notice? does not this (if it be the case) indicate that they are possessed with the pride of the devil? what! poor sinful mortals, do they exalt themselves above their fellowmen? or are they ashamed to let their sentiments be known? are they sensible that they cannot rationally defend their doctrines if they were scrutinized? or, indeed, have they the truth on their side, and yet fear to let it be known that they believe it, lest they should become unpopular? alas! there are too many whose sentiments may be correct, yet through fear of getting the ill will of some others will not answer the most important questions. let such men remember, that, whilst they wish to keep the truth in darkness, with a view to please opposite parties, that they are vile hypocrites; and let them tremble! st. paul says: 'for if i yet pleased men, i should not be the servant of christ.' gal. , . we have asked the ministers of the north carolina synod for the reasons of the hope that is in them, or properly, for the proofs of their doctrines; and, agreeably to the last invitation given them, they might have had the opportunity of showing the reasonableness of their doctrines. now as they have neglected to endeavor to convince us, why do they warn the people against us, especially since they are not willing to confront us in a public debate?" ( f.) henkel continues: "we, as it has been already said, are represented by the ministers of the north carolina synod as enemies of the promulgation of the gospel. particularly i am charged with teaching the most dangerous heresies, as may be seen from a scurrilous pamphlet written by their president, mr. shober. how is such a dangerous man to be treated by christian pastors? is he to be at liberty without reproof? is he to be opposed behind his back, and defeated by arguments, or rather invectives, to which he has no opportunity of replying? no. for such treatment has rather a tendency to strengthen him in his errors, and cause such as are led by him to conclude that his doctrines are incontestable; otherwise the learned and pious clergy would confront him in a public interview. st. paul describes the duty of a bishop in this respect: that he should 'hold fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.' he adds: 'for there are many unruly and vain talkers and deceivers, specially they of the circumcision, whose mouth must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake.' titus , . . as these show that it is the duty of a bishop to exhort and convince the gainsayer, and to stop his mouth, the question may be asked, how is this to be done? it cannot be done otherwise than to propose to the gainsayer an interview, and if he attend to it, to refute his arguments. but if he refuses to attend, the bishop has discharged his duty; for the gainsayer thereby shows that he is, already convinced, and his mouth stopped, because, if he believed that he could not be refuted, he would by no means avoid the light. again, when the gainsayer in a public debate is closely pursued by the truth, he uses invectives instead of arguments, which is a plain indication of his mouth being stopped. a false teacher is said to be a wolf in sheep's clothing, which signifies to be under the covert of a servant of god. . . . now, indeed is it possible that the ministers of the north carolina synod represent me as the most dangerous wolf, and yet can see me come among their congregations, and gain a goodly number of their people, without even being willing to confront me in a public debate, which would be calculated to show me in mine originality. why do they flee? do they not feel for their flocks? to pronounce them hirelings would seem uncharitable. how could i otherwise acquit them of such a charge, unless i would suppose that they in reality do not consider me as a false teacher? otherwise they would not flee, but stand public test. but that they have called me a false teacher is perhaps owing to the violence of the old man in them, whom they have not yet crucified through the spirit." ( ff.) finally, in defending the propriety of the procedure of the tennessee synod, david henkel refers to the example of christ, who "answered the questions of the pharisees, sadducees, scribes, and the devil. now, as christ debated with wicked men, yea, with the devil himself, with what face can any man say, it is wrong to dispute on doctrinal topics?" ( f.) david henkel concludes: "whereas all lutherans are pledged to their creed by a solemn vow, it must be a matter of great importance for every one to know the sentiments of the ministers under whose care he may be; for whosoever supports such as are inimical to the doctrines of the church acts contrary to his vow. every lutheran ought to be certain, and able to prove by texts of scripture, that his creed contains erroneous doctrine, before he adopts a contrary one, lest he incur the crime of perjury. the ministry of the north carolina synod are charged with denying the most important doctrine of the lutheran church, and have been requested to come to a reciprocal trial, which they have obstinately refused. now, what is the duty of the people under their care? ought they not to urge them to come to a reciprocal trial? how can they consider themselves safe under a ministry who are not willing to come to the light!" ( .) doctrinal basis. . attitude toward the scriptures.--regarding the constitution of the tennessee synod we read in the report of : "whereas the constitution [of ] of this synod is blended with the transactions of the session at which it was formed, and as the unalterable articles are not distinguished from those that are local and of a temporary nature, and as the language is not sufficiently explicit, it was deemed necessary, in order to supply those defects, to supply another. consequently a committee was appointed to draw up one for examination." the committee complied with the order, drew up a constitution, and laid it before the body. every one of its articles having been critically examined, synod resolved: " . that this constitution shall be annexed to this journal [report]; but it shall not now be adopted nor ratified, so that the absent ministers, as well as the congregations may have the opportunity of alleging their probable objections, or of proposing necessary amendments. this also affords an opportunity for the members of the present session to reexamine it. . but that, if no objection of importance shall be alleged, or necessary amendments proposed by any member of this body, or by any congregation, and be laid before the next session, it shall then be considered as the adopted and ratified constitution of this synod." ( .) in the following year the new constitution was adopted and ratified in a somewhat revised form, and appended to the minutes of the same year. the english version is found also in the report of . the first article of this constitution reads as follows: "the holy scriptures, or the inspired writings of the old and new testaments, shall be the only rule of doctrine and church-discipline. the correctness or incorrectness of any translations is to be judged according to the original tongues, in which the scriptures were first written." (b. , ; r. , .) the introduction declared: "nothing relative to doctrines and church-discipline ought to be transacted according to the mere will of the majority or minority, but in strict conformity with holy writ." (b. , ; r. , .) according to the constitution of , therefore, tennessee recognized the holy scriptures as the only norm and rule of doctrine and life. this had been the position of the tennessee synod from the very beginning. as early as they declared: "forasmuch as the holy bible is the only rule of matters respecting faith and church-discipline, and because the augsburg confession of faith is a pure emanation from the bible, and comprises the most important doctrines of faith and discipline, hence it must always remain valid. therefore our synod can neither be governed by a majority nor a minority, now nor ever hereafter, with respect to doctrine and discipline. this is the reason why nothing can be introduced among us, now nor at any time hereafter, which may be repugnant to the bible and the augsburg confession of faith. neither the majority nor the minority shall determine what our doctrine and discipline are, because they are already determined in the above-named rule. but that we assemble from time to time is neither to form new rules, doctrines, nor traditions, but as united instruments in the hand of god we wish to promulgate the doctrine of the bible, and to execute the rules already laid down in the holy scriptures. but with respect to local and temporary regulations, such as the place and time of meeting, and such like things, which do not interfere with matters of faith and discipline, the synod suit themselves to the conveniences of the most of their members. we refer the reader to the seventh, fifteenth, and twenty-eighth articles of the augsburg confession of faith, where he may find more satisfactory instructions with respect to these things." (r. , f.) . augsburg confession adopted with a "quia."--from the very beginning the tennessee synod regarded the book of concord as a correct exhibition of the teachings of holy writ, although at first only the augsburg confession was officially received into the constitution. at its organization in synod declared: "all doctrines of faith and the doctrine of the christian life, as well as all books which are used for public worship in the church, shall, as far as possible, be arranged and observed according to the holy scriptures and the augsburg confession. especially shall the youth and others who have need thereof in our church be instructed according to the small catechism of dr. luther, as has been the custom hitherto. said catechism shall always be the chief catechism of our church." ( .) "whoever will be a teacher shall solemnly promise that he will teach according to the word of god, and the augsburg confession, and the doctrine of our church." ( .) the minutes of record: "on motion made by mr. peter boger, it was resolved that a copy of the augsburg confession of faith, likewise a copy of the minutes of the synod, shall be deposited in every church." ( .) the second article of the new constitution, adopted , reads as follows: "the augustan confession of faith, comprised in twenty-eight articles, as it is extant in the book entitled 'the christian concordia,' is acknowledged and received by this body, _because_ it is a true declaration of the principal doctrines of faith and of church-discipline. neither does it contain anything contrary to the scriptures. no minister shall therefore be allowed to teach anything, nor shall this body transact anything that may be repugnant to any article of this confession. luther's smaller catechism is also acknowledged and received, because it contains a compendium of scriptural doctrines, and is of great utility in the catechising of youth." (r. , .) the "remarks" appended to this article explain: "creeds fraught with human tradition and opinions are rejected by this body. neither is the authority of a general council considered as valid, or sufficient to establish any point of doctrine. . . . now there is a considerable difference when a body of christians receive a human composition [symbol] as an unerring guide in addition to the scriptures, or when they receive it to show their views as respecting points of doctrine. lutherans acknowledge the holy scriptures as the only rule of doctrine and discipline; nevertheless they receive the augustan confession _because_ it exhibits the same views they have on the scriptures, and is a formal declaration of what they believe. but if it were possible to prove that the views on the points of doctrine contained in the augustan confession were erroneous, it would be the duty of this body to renounce it; nevertheless, in that case they could by no means be lutherans, as they would have rejected the views of lutherans. as there have been various editions of the augustan confession, this body have chosen the one which is extant in the book entitled 'the christian concordia,' because they are well assured that that is genuine." ( .) the revised constitution of recognized the entire book of concord as being the doctrinal basis of the tennessee synod, thereby merely giving expression to the position which the tennessee synod had actually occupied from the very beginning. in their letter of december , , addressed to the pastors of the north carolina synod, daniel moser and david henkel declared: "we also wish to appeal to the book called 'concordia,' as it is one of the principal symbolical books of the lutheran church." (r. , .) the sixth of the "alterable articles" of the proposed constitution submitted to synod in reads: "the book entitled 'concordia,' which contains the symbolical books of the lutheran church, shall be viewed as a directory in theology." ( .) after visiting the tennessee synod in , brohm wrote: "creditable witnesses have given me the assurance that, as far as their persons are concerned, all the pastors of the synod adhere to the entire concordia." (_lutheraner_ , .) when the tennessee synod was organized, it was the only american lutheran synod which was pledged to the lutheran confession, not merely with a _quatenus, i.e._, as far as it agrees with the bible, but with an honest _quia, i.e._, because it agrees with the bible. confession enforced. . confession no mere dead letter.--that tennessee did not regard the lutheran confession a mere dead document appears from her attitude toward the pennsylvania, north carolina, and other unfaithful lutheran synods, as delineated above. the treatise appended to the report of declared: it is necessary to correct the wrong opinion that lutheran ministers are at liberty to deviate from the augustan confession whereinsoever they conceive it as erroneous. as long as a minister pretends to be a lutheran minister, he has no right to deviate from any article of this confession. let him remember his vows! if any one should discover that the augsburg confession is unscriptural, he is justified and bound to renounce it. but if he continues to preach under its cover, he is guilty of a twofold fraud. he deceives the church by causing lutherans to believe that he agrees with them. and he deceives the christians by failing to warn them against what he regards erroneous teaching. if luther and the lutheran confessions erred, "why do such as believe this call themselves lutherans? such practise a fraud by being called lutherans, when they affirm that luther taught erroneous doctrines; or else must own that, by being called after him, they sanction such errors." ( .) tennessee was not satisfied with being _called_ lutheran. they were seriously determined to _be_ lutherans. the lutheran confessions were the living norm of both their preaching and their practise. in publishing books, receiving pastors and teachers, examining candidates, in negotiating with other synods, tennessee was scrupulously guided and governed by the lutheran symbols. in they resolved on a liturgy to be prepared by paul henkel "according to the augsburg confession of faith and the bible." ( .) in it was resolved that luther's smaller catechism should be translated into the english language, and that ambrose henkel was to provide both for an _accurate translation_ and for the publication of the catechism. ( .) numerous instances where pastors were carefully examined with respect to doctrine before they were admitted to membership are recorded in the synodical minutes. in the report of , _e.g._, we read: "mr. rankin [who previously had been a member of the presbyterian church] presented himself to the committee. he was first made a full member of the lutheran church by confirmation. then, having taken the most solemn pledge, he was ordained a pastor of the same church with prayer and laying on of hands." ( .) the report of records: "whereas mr. rankin, as appears from a letter of mr. bonham, addressed to synod, and from other trustworthy sources from green county, tenn., _has departed from the augsburg confession_, both as to doctrine and discipline, it was resolved that mr. rankin be requested to attend the next session of our synod, and there defend himself against the above-mentioned charges, otherwise we can regard him as member of this synod no longer." ( . .) in the report of we find the following entry: "it was considered necessary that one of the pastors should visit all the other pastors, and their congregations, and examine whether there be any who deviate from the doctrines and rules of our church. but as none of the pastors who were present could undertake this visit, it was resolved that any of the absent ministers who may volunteer his services shall hereby be authorized to make this visit, and to reprove all errors that may come within his knowledge. whatever pastor may undertake this visit is requested to inform the secretary of his intention, and to hand in a report of his journey at the next session." ( .) . symbols regarded as necessary.--in the "remarks," appended to the second article of the constitution, adopted , the necessity of symbols in explained as follows: "now the question may be put, is not the augustan confession a human composition? why is it adopted by this body? answer: the apostle peter exhorts christians to 'be ready always to give an answer to every man that asketh them a reason of the hope that is in them,' etc. pet. , . . from the history of the reformation it is evident that the protestants were called upon to deliver their confession of faith before the diet assembled at augsburg. every christian is not only privileged, but also commanded to confess what he believes. although the scriptures be a sufficient guide without any other, and though there be but one explanation of them which can be correct, yet not all who profess christianity explain them alike, for their views are widely different. hence, as all do not explain the scriptures alike, it could but be known what each body of christians believed; consequently others could not know whether they should fellowship them, provided they had not a formal declaration of their views on the points of doctrine contained in the scriptures. but when a body of christians make a formal declaration of their views on the holy scriptures, others are enabled to judge whether they be correct, and thus may know with whom to hold christian fellowship. . . . lutherans acknowledge the holy scriptures as the only rule of doctrine and discipline; nevertheless they receive the augustan confession because it exhibits the same views they have on the scriptures, and is a formal declaration of what they believe." ( .) according to his own report of a conversation with a pastor of the general synod, dated december , , andrew henkel answered as follows the objection that the scriptures are sufficient, and that for that reason symbols are superfluous: "i told him then that he had departed from the augsburg confession, and, of course, from the lutheran church. he then told me that the bible was his creed, and not the augsburg confession, and that the said confession contained things which were not in the scriptures. i then replied and said that every fanatic and sectarian said so, and that lutherans as much considered the scriptures to be the only guide in doctrines as he or any other person did, but that it was necessary to have some standard by which men could know how the scriptures were understood by this or the other denominations, as men varied materially in their explanations of the scriptures. i then demanded of him to show wherein the confession did not correspond with the scriptures. he referred me to the word 'real' in the article of the lord's supper, and added that that word was inserted by the hotheaded luther." anti-romanistic attitude. . church governed by word of god alone.--the tennessee synod did not only realize the importance of the symbols for the lutheran church, but had correctly apprehended also their spirit and doctrinal content. this appears from her uncompromising attitude toward the romanistic, reformed, methodistic, and unionistic tendencies prevailing in the lutheran synods and congregations at the time of her organization. as to polity, the cast of the first american lutheran synods and congregations was of the hierarchical type. the congregations were subordinate to their pastors, the pastors and congregations to their respective synods, as a rule called ministeriums, because, essentially, they were bodies composed of ministers. david henkel had experienced the tyranny to which such an order would naturally lead and lend itself. the tennessee synod must be credited with being the first, in a large measure, to recognize, confess, and defend the inalienable rights of all christians and christian congregations. the henkels must be regarded as champions also of the basic truth of all normal church-government, _viz._, that no one is to govern the christian church, save christ and his word alone, not the pastor, nor the ministerium, nor the synod, nor any sort of majority. ( , ; , .) in , when the leaders of the north carolina synod, in matters of right and wrong, demanded subjection to the majority of votes, the henkels maintained: "we thought the doctrine of the augsburg confession, of which we were assured that it can be proved by the doctrine of the bible, ought to be of greater authority to us than the voice of a majority of men who are opposed to the doctrine and order of our church." ( , .) nothing short of clear proof and conviction from the word of god and the augsburg confession would satisfy the henkels. in tennessee declared: "our synod can neither be governed by a majority nor a minority, now nor ever hereafter, with respect to doctrine and discipline. . . . neither the majority nor the minority shall determine what our doctrine and discipline are to be, because they are already determined in the above-named rule. . . . but with respect to local and temporary regulations, such as the place and time of meeting, and such like things, which do not interfere with matters of faith and discipline, the synod suit themselves to the conveniences of the most of their members." (r. , .) in a "note" appended to the above declaration, david henkel defines the position of tennessee as follows: "herein is the difference between the government of the pure evangelical lutheran church and the government of the general synod. the established rule of the pure christian church is the holy scriptures and her supreme head, jesus christ. christ, by his word, governs the church in the doctrines of faith and discipline; there needeth no majority of votes to determine. in such matters as do not immediately interfere with the doctrines of faith and government of the church, as, for instance, to appoint the time and place for the meeting of a synod, or the erection of a synod, and such like things, herein our church doth not seek to exercise any authority, but granteth liberty to each congregation and to each of her ministers to act and do as they judge it most convenient for themselves. no one is despised for not joining with us in our synod; no one is oppressed who is not in conformity with us in matters which are not essential to the doctrine of faith. nothing can separate our union or break our peace with any, only when they deviate from the pure doctrine of the gospel, and when they compose traditions of their own and impose them on others. a majority is not to have authority over any one, because they have no power to impose traditions of men on others with regard to religion. the government of the general synod is altogether otherwise. . . . it is plainly to be seen in her constitution that her aim is to impose a number of human traditions on the church, as, for instance, that no synod shall be erected in any state, unless there are six ordained ministers living therein, and not even then unless they are authorized by the general synod. the general synod is to be governed by a majority; if it were not so, she would admit that every congregation and every minister should act agreeably to their own advantage in matters not interfering with the doctrines of faith, and not seek such universal power, by which they may compel men to act according to the will of a majority. the church of god on earth was never constantly governed right by a majority. in the times of the prophets the church was oppressed by a majority. . . . how was it in the time of christ? how did the majority act against the savior? who was right? the great council of jerusalem and thousands of their adherents, or jesus of nazareth, and the few of his disciples who were despised by the world? how was it in the days of luther? what was he against millions of the papist church? and yet every protestant will confess that luther's cause was just, and is thankful to god that the light of the gospel was set up by luther. but supposing that luther had yielded to be governed by a majority as the advocates for a general synod insist, or wish that the church should be governed by a majority, might we not have remained in the ignorance of blind popery to the present day? the government of the world is supported by a majority, and thus, many imagine to themselves, it ought so to be in the church; but they are greatly mistaken! jesus saith, 'my kingdom is not of this world,' and consequently not his manner of government. . . . jesus himself hath already prescribed all things respecting the doctrine and discipline of his church, therefore we need no general synod to give us prescriptions! as touching matters not essential, as appointing the time and place of a convention or the like, whereof no prescription is given, no one is justifiable to give any prescription or direction, much less to compel any one thereto, whereas all are to enjoy christian liberty. see rom. ; col. . but those of the general synod undertake to erect universal directions in these matters, or else they would not name their synod universal. whosoever submits himself to be governed by a majority must be such as trust to a majority. the scripture saith: 'cursed is the man who putteth his trust in man.' jer. ." (r. , f.) these views were embodied also in the constitution of . in the explanatory "remarks" to the fourth article we read: "as the aforesaid duties [to supply laborers, detect false teachers, examine and ordain ministerial candidates, etc.] devolve on all churches and ministers, they undoubtedly have the privilege to perform them jointly, _i.e._ they may constitute a synod. but no christian synod can have legislative powers, consequently have no right to make rules for churches. all necessary and salutary rules pertaining to the government of the church are prescribed in the scriptures; therefore every body of men who make rules for the church are in opposition to christ. to make rules for the church is one thing, but to execute these rules already made, and to employ the proper means for the promulgation of the gospel, is another. the latter, but by no means the former, is the business of this body. that there ought to be no appeals from the decisions of congregations is evident from matt. , - ." (b. , ; r. , .) of course, appeals from the congregation to the synod as a higher authority, to which the congregation is subordinated, were meant. the introduction to the constitution says: "the rules and principles of church-government are contained in the holy scriptures. therefore no body of christians have authority to dispense with, or alter or transact, anything contrary to them. human traditions or rules impressed upon the church as necessary for christian fellowship, which have no foundation in the scriptures, are rejected by our savior. matt. , . . ." although, in executing the rules of the church, different times, persons, and local circumstances intervene, as, for instance, in one age and country one language is prevalent, but not in another age, and perhaps not in the same country . . ., nevertheless, christ being omniscient, and his all-wise spirit having inspired his apostles, they have provided the church with salutary rules, which are applicable to all persons in all places, times, and circumstances. nothing relative to doctrines and church-discipline ought to be transacted according to mere will of the majority or minority, but in strict conformity to the scriptures. local and temporary regulations, such as the time and place of the meeting of the synod, the ratio of representatives from congregations, etc., may be varied for the sake of convenience, hence are subject to be altered, amended, or abolished by the majority; yet they ought not to attempt to make their decisions in such cases absolutely obligatory upon the whole community, because such regulations are only subservient to the execution of the rules which are founded upon the scriptures." ( .) . antihierarchical principles practised.--the organization of, and connection with, a synod was regarded by tennessee as a matter not of divine obligation, but of christian wisdom and liberty. no congregation was condemned or refused fellowship merely because it refused to unite organically with their synod. in the "remarks" to the fourth article of her constitution tennessee explains: "when ministers and lay-delegates are assembled, they may have a more accurate knowledge of the exigencies of the whole connection they represent, hence are the better enabled to impart their counsel. by their simultaneous efforts, vacant churches may be supplied with ministerial labors, and others formed and organized. indeed, the same end may also be obtained by individual ministers and churches; nevertheless, as it frequently becomes necessary for such to receive cooperation from their brethren, this end may be obtained with more facility by the meeting of a synod." ( , .) according to tennessee, then, the organization of, and connection with, a synod is a matter of christian liberty, wisdom, and expediency. but, while not opposed to synods as such, tennessee most strenuously objected to any kind of human autocracy within the synods and congregations. when, in a letter, several members of the north carolina synod designated paul henkel "the head" of the tennessee synod, the latter declared, and could do so truthfully, that their synod "confesses no man as its head save the one and only god-man, jesus christ." (b. , .) the fact is that, in the beginning, tennessee was even without standing officers. the chairmen were elected and changed at pleasure even during the sessions of the same convention. (b. , .) largely, her opposition to the general synod also was rooted in her determined hostility to every form of romanism. (r. , ; , .) "if you will consider," they said to the north carolina synod, which had joined the general synod, "what pertains to true christianity, you certainly cannot reasonably desire that a government, shall be forced upon the church, of which no trace can be found in the bible." (b. , anhang .) indeed, in their aversion to any and every form of synodical dominion over the congregations tennessee frequently went so far as to create the impression that they viewed with suspicion and as questionable, if indeed not as directly objectionable and sinful, every form of organization of synods into a _general_ body. on this point, also in her criticism of the general synod, tennessee frequently ran riot. but, though occasionally losing her balance and making a wrong application of her antihierarchical doctrine, the principle as such was sound to the core and truly lutheran. when the north carolina synod, without further investigation, annulled a ban of excommunication which david henkel's congregation had imposed, tennessee repudiated the action as an infringement on the rights of the congregation. "for," said they, "it cannot be proven anywhere that a synod has authority to break the decision made by the church council and the congregation. in such matters a congregation has greater power than any synod." (b. , .) in agreement herewith the fourth article of the constitution submitted in provided: "but this synod shall have no power to receive appeals from the decision of congregations, with respect to the excommunication or receiving of members. for every congregation in this respect is independent of the synod." the german version adds: "hence synod cannot change or annul a decision of any congregation pertaining to the exclusion or the acceptance of a member." (r. , ; b., .) the form in which this article was finally adopted ( ) reads: "but this synod shall have no power to receive appeals from the decisions of, nor to make rules nor regulations for, congregations." (b. , ; r. , .) neither did the tennessee synod arrogate to itself the right to appoint pastors to the congregations or to remove them. the report of records concerning adam miller: "this young man displays strong inclination for preaching; but since he has produced _no regular call from a congregation_, he could not be ordained." ( .) the tennessee synod claimed no power whatever over the individual congregations. the minutes of record: "it is reported that this synod, in , ordered all the congregations not to suffer any minister who is connected with the general synod to preach in their meeting-houses. be it therefore known to all whom it may concern that there was no such a resolution adopted; although, there was a petition handed in, subscribed by three congregations in tennessee, in which they stated that they had adopted a resolution among themselves not to suffer a minister belonging to the general synod to preach in their meeting-houses, and also petitioned the synod to admonish all the congregations to concur with their resolution. but the synod sanctioned their resolution only in part, in so far as not to be connected with the general synod; yet the synod do not arrogate to themselves any authority to prescribe to any congregation, whom they shall suffer to preach in their meeting-houses. all congregations in this respect are independent of the synod." (r. , ; , .) the report of declared: "this body arrogates to itself no power to make laws and rules for the congregations, because it is against their rights and liberties, as well as also against the fourth article of our constitution." indeed, such was their care not to exceed their authority that, _e.g._, synod, superscrupulously, refrained even from making a declaration how to further the instruction of the young, but contented itself with merely advising "the diverse church councils and congregations to make such rules and arrangements how they might most fittingly and conveniently (wie es fuer sie am schicklichsten und bequemsten sei) instruct their young." (b. , .) according to the fourth article of the constitution it was the business of synod "to detect and expose false doctrines and false teachers." but the "remarks" appended to this article are careful to explain: "that it shall be the duty of this body to detect erroneous doctrines and false teachers does by no means suppose that the same does not also devolve upon individual churches and ministers, for this body does not claim it as their prerogative. but it is believed that this duty may be performed more advantageously by a synod." (r. , ; b. , .) even the right of examining and ordaining ministers was not denied to the congregation. the draft of the constitution published declared: "the business of this body shall be . . . to examine (_if requested_) candidates for the ministry who may be called by congregations, and, if they be found qualified, to consecrate them with the imposition of hands and prayer." (r. , .) the reading adopted in ran thus: "the business of this body shall be to impart their useful advice . . . and, _upon application_, to examine candidates for the ministry." ( , .) the "remarks" appended this explanation: "neither does this body claim the exclusive right of examining and ordaining candidates for the ministry. for every congregation has the privilege of choosing fit persons for their ministers, and individual pastors have the authority to perform their ordination. this is evident from the practise of the primitive christians, as well as from the scriptures. but when any congregation shall _request_ this body to examine and ordain the person of their choice, it then devolves on this body to perform this duty. as the aforenamed duties devolve on all churches and ministers, they undoubtedly have the privilege to perform them jointly, _i.e._, they may constitute a synod. but no christian synod can have legislative powers, consequently have no right to make rules for churches." ( , .) . rights of laymen recognized.--from the very beginning the tennessee synod vindicated to the deputies of the congregations the right not merely to listen, to witness, and to testify, when called upon to do so by the ministers, as had been the custom in the pennsylvania synod, but also, on equal terms with the pastors, to deliberate, decide, and vote on all matters submitted to synod. (_ lutheraner_ , .) article three of the constitution declared: "it shall not be allowed either for the ministers to transact any business exclusively of the lay delegates, or for the lay delegates exclusively of the ministers; provided there shall be both ministers and lay delegates present." (b. , ; r. , .) the "remarks" appended, add the following: "it is not the privilege and duty of the clergy alone to impart their counsel in ecclesiastical matters, and to employ means for the promulgation of the gospel, but also of other christians. the first christian council was convened in jerusalem, and consisted of the apostles, the elders, and the other brethren. they decided the question whether it was necessary to be circumcised. see acts , - . the apostles were inspired, hence could have made the decision, without the assistance of the lay brethren; but it appears they desired no such prerogative. this precedent justifies the laity in being in council with the clergy for the purpose of deliberating on the most important ecclesiastical matters. christians, in common, are called 'a chosen generation, a royal priesthood, an holy nation, a peculiar people,' and they are 'to show forth the praises of him who hath called them out of darkness into his marvelous light.' pet. , . now, since christians in common have such honorable titles, sustain such a high dignity, and are to manifest the praises of god, it may be concluded that they have the same rights in church-government as the clergy. st. paul, in writing to the corinthians, said: 'do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? know ye not that ye shall judge angels? how much more things that pertain to this life?' cor. , . . not only the believing ministers, but also the laity are saints. . . . now, if saints shall judge the world, even the angels, why should they not also be capable and privileged to transact the most important matters pertaining to the church? that laymen should exercise equal rights with clergymen in church-government, is not only scriptural, but also conducive to the preservation both of civil and ecclesiastical liberty. . . . from the history of the church it appears that whenever the clergy governed without the laity, they enslaved the people, grasped civil authority, and persecuted those who detected or opposed their aspiring views. this not only has been the case under the reign of popery, but also some of the clergymen who called themselves protestants have been the most bloody persecutors." (b. , ; r. , .) in accordance with these principles, laymen in the tennessee synod were also represented on, or even exclusively composed, most important committees. thus, in , three laymen were elected members of the committee which was to confer with the north carolina synod in an effort to remove the doctrinal differences separating them. "they appointed farmers," jacob sherer of the north carolina synod, in a letter, remarked contemptuously, "to instruct us, who in public print have slandered us, and treated us scornfully when it is known to them that the priests' lips are to preserve the doctrine." david henkel, then secretary of the tennessee synod, however, in a "note," recorded in the report of , justified the action of tennessee. here he wrote: "i conceive it to be my duty to observe that it is truly astonishing that farmers should not also, as well as ministers, be capable of judging the christian doctrine. whenever it shall be proved that farmers are not to read the holy scriptures, then only ought they to be excluded from this important business. it is well known that in the dark ages of popery the layman was not permitted to judge in religious controversies, and it seems very alarming that mr. sherer has expressed a similar sentiment, inasmuch as he considers himself much offended because the synod appointed laymen or, as he says, farmers to constitute the committee. that the priests' lips are to preserve the doctrine does not prove that it is inexpedient or wrong to appoint laymen to assist on deciding a dispute. it was believed laymen would act more impartially, since the ministers are more immediately concerned in this controversy. neither can i discover that all farmers are so contemptible a class of people (so niedertraechtige leute) that mr. sherer could possibly be offended at the appointment! if in case the committee have published anything, which is contrary to truth, mr. sherer is at liberty to make it appear." (r. , .) anti-methodistic attitude. . fanatics described.--at the time of the organization of the tennessee synod the lutheran church of america generally was suffering with a threefold malady: unionism, reformedism, and methodism. methodism may be defined as a diseased condition of christianity, causing christians to base their assurance of salvation not on the gracious promises of god in the objective means of grace, the word and sacraments, but on feelings and experiences produced by their own efforts and according to their own methods. as the years rolled on, the early lutheran church in america became increasingly infected with this poison of subjectivism and enthusiasm, especially its english portions. rev. larros of eaton, ., said in a letter to paul henkel, dated august , : "i remember when eighteen or twenty years ago many among the germans in north carolina were awakened as to their salvation, and we, in joyful hope, spared no trouble teaching and instructing, in order to make of them men for the kingdom of jesus, preserving the bible-religion, that even then one could notice how some were flushed and puffed up with pride. this was evident especially at the time of the great revival of the english church, when, at the large meetings, their novices ["neulinge," young english preachers] admonished the people, and, to the detriment of the church and the depreciation of the older ministers, by their bold and arrogant actions indicated, that they understood the business of converting the people better than the old preachers, and this without being called to order by their superiors. since that time impudence and lust of ruling have greatly increased, so that the fruit of it appears at public synods." (b. , .) the methodistic doctrine of conversion, as related above, was a point of dispute also between the north carolina and tennessee synods. the tennessee report of states this difference as follows: "since our opponents [of the north carolina synod] refuse to admit that regeneration is wrought in the manner taught by our church, we infer that they believe it must be effected in an altogether different way. for almost all religionists of this time teach most frequently and diligently and urge most earnestly that one must _experience_ regeneration, or be eternally lost. we are also accused by many that we deny the doctrine of regeneration. our answer is: we do not deny the doctrine of regeneration at all; moreover, we teach it as well as our opponents. but that regeneration is effected in the manner and by the means such as they teach and pretend, this we cannot believe, nor do we admit that it is possible in this way. some of them teach and maintain that regeneration cannot be wrought in any other way than by fear and terror, when one, experiencing true contrition and sorrow of sin, is moved to pray and cry anxiously, beseeching the holy ghost to perform in him the work of regeneration. they hold that the holy ghost can operate this in such only as are previously brought into this state of fear and terror. as a natural birth cannot be effected without pain, in like manner, they argue, no one could be born anew without previously, through anguish and fear, having experienced pains of the soul, more or less. such teachers, however, fail to observe that by this example they contradict themselves. for in a natural birth, as everybody knows, only the mother has pain, not the child, while according to their doctrine the child ought to have the pain. who, therefore, does not see that their teaching is most absurd and questionable? now, in order to bring about regeneration in the manner they teach, it is the rule to preach the law and its curse. to produce the required pangs of the soul, the poor people are threatened with the devil, eternal death, and hell. the intention is to cause a sinner to pray earnestly in order, by such prayer, to receive the holy spirit. to produce this result, joint prayers are said to contribute the most, _viz._, when a number of people gather and strain every power of body and soul in crying and screaming to move the holy spirit, or even to force him, to finish the work of regeneration. they imagine that, by their own exercises in prayer, and especially by their joint prayers, they have advanced the matter and earned and obtained the holy ghost, and that, he [the holy ghost] having united with their exercises and labor, the work of regeneration was finished through the combined operation of their prayers and the gifts of the holy spirit acquired by them. they mistake imaginations for divine revelations. and the sensation rising from such imaginations they regard as effects of the holy spirit. they apply to themselves what the apostle paul writes rom. , : 'the spirit itself beareth witness with our spirit that we are the children of god.' they declare: we are born anew, and we know indeed that it is so, for the spirit of god has given testimony to our spirit. but if one desires to learn how he had given this testimony, whether they had seen him or heard him, or in what manner or whereby he had given such assurance, they appeal to their imaginations and sensations, from which also something peculiar, like an apparition, may come to them; but whatever this is we do not know. one can be absolutely sure, however, that it is not the holy spirit. for as soon as you let them understand that you believe that they have been deceived and you endeavor to lead their attention to the testimonies of holy scripture in order to obtain from it reliable testimonies, immediately their anger begins to rise, their countenance becomes disfigured, and, alas, with some already a fist is clenching with which they strike the table or their knees and declare defiantly: 'i don't care anything for what you say; it is none of your business; i know that i am born of god, and will suffer it to be taken away from me by nobody, by no learned man, nor by any devil; what i know i do know.' there is a reason, why such a person will not suffer his opinion to be taken from him by anybody, and he need not fear that any devil will rob him of it, especially when he is ready to use his fist in defense of his opinion." (b. , ff.) . sober attitude of tennessee synod.--in opposition to the subjectivism of the methodistic enthusiasts within the lutheran synods, tennessee based the certainty of salvation on the objective means of grace, placing especial emphasis on the well-known comforting passages of holy writ concerning baptism, such as john , ; eph. , . . ; titus , ; pet. , . ; rom. , - ; acts , ; , ; gal. , . ; mark , . "these passages of the bible," they said, "show us that we are not to seek salvation in any work which we ourselves can create or perform, no matter whatever its nature may be, but only through faith on the lord and savior christ, who alone has done everything for us, and through the grace which he bestows and confers on us in holy baptism, whereby we are regenerated." (b. , .) again: "from the passages here quoted the attentive reader is able to see and comprehend that regeneration is not effected in the manner as some teach." it was evident from the scriptures, they maintained, that christ referred to baptism when he declared that no one can enter the kingdom of god unless he was born again of the water and the spirit. they explained: self-evidently it is not a natural power or effect of the water to wash away sin. "yet we see that the washing and cleansing from sin is effected alone [?] [tr. note: sic!] through baptism, and that by faith alone such grace is appropriated. accordingly, whoever believes and is baptized shall be saved. mark , ." ( .) in this passage, mark , , tennessee declared, "christ in a few and clear words indicates the whole condition under which a man can be saved. it consists in this, that he believes that, for the sake of christ and what he has done and suffered for us, god will forgive all our sins, and that by faith, in baptism, he appropriates such promises of all the gifts of salvation which god imparts to man for jesus' sake. this also shows us that man cannot be saved by his own work or merit, but alone by what god presents and imparts to him. he obtains faith through preaching, which is by th. word of god, as paul writes, rom. , . baptism is administered by the command of jesus christ, matt. , , through the service of the minister of the church. in this way god, through means, seeks man before man seeks him. accordingly, for having been translated into the state of salvation, man is to thank god and his ordinances alone, not himself, his merit, his own works, or his experiences." "because we understand and teach this matter in the manner indicated, we are said to despise prayer, declare it unnecessary, and teach men that it is sufficient for salvation if they are baptized and attend the lord's supper, and that nothing else is needed. to this we answer: whoever is baptized and has _true faith_ in christ, is in need of nothing else in order to die a blessed death; if he should die thus, he would be saved, for whosoever believeth and is baptized shall be saved. and paul writes to the galatians: 'ye are all children of god through faith in christ jesus; for as many of you as have been baptized into christ have put on christ.' however, if they are possessed of the true faith, they will also acknowledge the grace of god, for which they thank him heartily. whoever truly believes, loves his neighbor; indeed, he loves all men, he prays for all, being moved to do so by love and compassion toward all. such a one will also experience many temptations and tribulations by the devil, the world, and his own flesh against which he will have to fight and strive daily. this will cause him trouble and teach him to pray of his own accord. such people we advise to pray heartily, and give them instruction therein. and this we do for the reason that god in his word promises to hear them, and that they may be strengthened in faith, to continue faithfully to the end, but not in order that thereby they may be born anew." ( f.) the question, "how does the spirit give testimony?" was answered by david henkel as follows: "when an evil-doer condemned to death receives a document with the name and seal of the governor affixed, that his crime is pardoned, and that he shall be set free, then he is in possession of something upon which he may firmly rely. by it he cannot be deceived, as would be the case when such a thing merely appeared to him in his thoughts, or he had dreamt that he was set free. in like manner he cannot be deceived who firmly believes the assurances given him in the word of god that god, for the sake of christ, has forgiven all his sins. the spirit is then giving him, through the word, firm assurance of the forgiveness of his sins. and if he remains in faith, he always has this firm assurance in the gospel which proclaims the forgiveness of sins. all men could have such an assurance if by faith they were obedient to the gospel. the romans had it, but only for the reason that, in accordance with the ordinance of jesus christ, they were baptized and believed in him. that this text [rom. , ] does not, though always misinterpreted in this way, prove that one must have been favored with a certain heavenly vision in order to know that one's sins are forgiven, every intelligent man will see without further explanation. the prince of darkness always endeavors to lead men away from the ordinances and promises of god, and causes them to rely on all manner of works and merits of their own, in order, finally, to make the poor creatures believe as all deists do, _viz._, that christianity is nothing but a nursery-tale. there is reason also to believe that wily satan presents some illusion to such as, in an overwrought frame of mind, are in great expectations of seeing a vision, and that they regard it as sent from heaven, and build on it their assurance of the forgiveness of their sins." ( .) in the letter, appended to the report of , from which we quoted above, jacob larros says: "if i can again, after falling from baptismal grace, appropriate to myself from holy scripture the blessed marks of a state of grace and of regeneration, then it truly is no new grace, produced by the storming of men; but it most assuredly is the same grace promised in baptism which has been found once more. the grace secured by storm [die gestuermte gnade] may also have its marks, drawn from the air or out of the head, not from the bible, but from the majority of false voices." (b. , .) concerning the "new measures" (die "neuen massregeln") the report of records the following: "now the 'new measures' were taken under advisement [by synod], and after a carefully considered discussion it was unanimously resolved, that we disapprove most strongly of the 'new measures' which have been introduced into the lutheran church by modern enthusiasts, because we believe that they are in conflict with the word of god, with the doctrine of the augsburg confession, with the symbolical books of the lutheran church, and with the usages of the church in her best and purest era, and are calculated to arouse discord and contention between the members of the church." (b. , .) however, though strenuously opposed to methodistic enthusiasm, tennessee, at the same time, was very considerate of christians who were pietistically inclined, and care fully avoided judging their hearts. in the report of we read: "it is indeed true that some men of honest mind do err in this matter; they do not perceive the difference and seek in their own exercise and experience what in reality they have already received in baptism. however, if they are but faithful, they will advance in holiness by the thing wherein they seek regeneration, and thus it cannot, harm their salvation. the harm, however, is this, that the price of darkness misleads many who are in such error to believe that, since they seek to be regenerated by their own works and doings, baptism is unnecessary; and, remaining unbaptized themselves, they will not permit their children to be baptized." ( .) anti-unionistic attitude. . refusing fellowship to non-lutherans.--the purpose of the general synod was an external union of all bodies bearing the lutheran name, irrespective of their differences as to doctrine and practise, and to cultivate intimate fraternal relations with other evangelical denominations. the tennessee synod, on the contrary, was not only opposed to any kind of union with non-lutheran churches, but also sought to bring about a separation of the true lutherans from the spurious lutherans, and to unite the former in defense of true lutheranism against reformed and other corruptions then prevailing in the lutheran synods. unity in the spirit, unity in doctrine, unity in faith and confession, was viewed by tennessee as the _sine qua non_, the absolutely necessary condition, of all church-fellowship, church union, and cooperation. this appears from their attitude toward the north carolina and other synods, as described above. while stork, shober, and others advocated a union not only with the general synod, but with all religious bodies in america, the henkels and their adherents declared at the "quarreling synod," : "the general union of the numerous religious parties, though a very desirable matter, is not to be hoped for, as we can clearly see that such a thing is impossible at this time. how should it be possible? some teach: christ died on the cross for all men to redeem all. others teach: this is not true; he died only for the small number of those who, according to the holy will and the wise counsel of god, are elected from eternity and are compelled to be saved; the rest of mankind, also according to his wise counsel, god, from eternity, has ordained and elected unto damnation, and they must be lost. again, some teach: baptism is necessary to salvation, because christ and his apostles teach thus. others hold: this is not true; baptism is a mere outward sign indicating obedience toward the command of the lord and nothing more; baptism is not at all necessary unto regeneration, as regeneration is wrought by the holy spirit without any means whatever. some say: it is right to baptize children. others maintain: infant baptism is an institution of the pope. others: it is of the devil. some reject every kind of baptism. such and similar are the people who constitute the present so-called christendom: opinions, opposing one another, and that always will be opposed to each other! all these are supposed to be united in one church, and to become one congregation and one flock, all under the care of one shepherd. that would be like stabling together sheep, goats, lambs, cows, oxen, horses, bears, wolves, wildcats, foxes, and swine, and putting them under the care of one shepherd, saying, 'here you have a united flock which now you may feed and pasture in peace; you have many heads under one hat, take your place among them.' that some were much displeased by this objection to the general union is not to be wondered at, for some of that stripe were present. there were also some of almost all religious parties in attendance." (b. , .) it is apparent from these statements that a general union of all denominations, irrespective of their doctrinal differences, was certainly not relished by tennessee in . twenty years later synod still occupied the same position. in , after discussing an appeal which had gone out to unite all the different religious parties in one big body, tennessee "resolved that whereas the church of christ is a gathering of all true believers, and is not now, nor ever has been, divided; and whereas it is impossible that all the different, contradictory teachings should agree with the word of god; and whereas it is also impossible to bring about a christian union of all the different denominations without the unity of opinions; and whereas the teachers do greatly differ in their views on religion and the form of church-government: a union of all the various denominations in one large body is both impossible and improper; and even if brought about, instead of furthering the kingdom of our redeemer, it would harm the welfare thereof and jeopardize the religious liberty of our happy land." (b. , .) . refusing fellowship to false lutherans.--that the attitude of tennessee also over against those whom they regarded as false lutherans was of a most determined and consistent nature, and free from all unionism, has been shown above. nor did they regard this a mere matter of policy, but of conscience. with respect to their public testimony against the errorists of the north carolina synod the men of tennessee declared: "should any one raise the accusation that it was unbecoming for us as teachers of the gospel to publish and reveal this matter here [in the report of ], to him we give the answer: the prophets in the old testament did also contend against every erroneous doctrine, and the apostles paul, peter, and john marked all such as taught false doctrine, and warned the christians against them. if, however, it can be proven from holy writ that we proclaim erroneous or false doctrine, we will suffer ourselves to be corrected. we cannot, however, for the sake of keeping the peace, let everything pass and approve of everything they preach, for we know that it does not agree with the holy scriptures. it is certainly our desire to be able to live and continue to work in peace and union with all members of the entire synod. we cannot, however, unite with them at present [because they were not agreed doctrinally]. we consider it our supreme duty and obligation to defend the doctrines of our church against all false teachings; and though they proceed from such as call themselves lutheran preachers, we cannot on that account spare them nor keep silence in this matter, even if we could thereby win their favor and the favor of all great men on earth." ( , .) with special reference to shober, stork, and their compeers tennessee declared: "should we help them to cover such bold things as you have here read [errors concerning baptism, lord's supper, etc.], because they belong to our organization and bear the name lutheran? can we do this with a good conscience?" ( , .) true, at the "quarreling synod," , the henkels were charged with having served all religious parties with the word and sacrament. they admitted that this was true, and expressed their confidence that it had not been without blessing, at least, for some. but they added: "this, however, must also be taken into consideration, that they [the henkels] had always taught such people what our church teaches, and that they had never preached anything else in deference to them, or to please them. now, if any one was agreed with our doctrine, and hence felt free to hear our doctrine and to commune with us, we could not hinder him. we do not regard the name of such people, but what they believe." ( , .) however, one will admit that the practise of tennessee at this early date does not appear to have been fully consistent. the report of , for example, records: "with the evangelical reformed david henkel had no quarrel that we know of, for many of them, who are members in good standing, receive communion from him." ( .) the following remark of the same report uncovers a similar inconsistency: "should any one who has been baptized according to christ's command, and who has been confirmed in another church, desire to commune with us and to be in fellowship with our church, it shall be permitted him, and he may be looked upon as a member of the church without being baptized or confirmed for the second time." ( ; , .) these shortcomings, how ever, do not dispute the fact that the tennessee synod, in a manner most energetic and persistent, endeavored to steer clear of, and opposed every kind of, unionism with the sects, as well as with unfaithful lutherans. in , however, tennessee, untrue to its noble traditions, participated in the unionistic organization of the united synod in the south, and in she joined the lutheran merger, which brought her into complete fellowship with all the unionistic synods that constituted the general synod, opposition to which having been the primary cause of her separate organization in . tennessee and missouri. . mutual attraction.--the doctrinal, confessional, and practical position of the tennessee synod being such as described, it was but natural that, as soon as missouri and tennessee became acquainted with each other, both should sense their kindred spirits, and feel attracted mutually. and such was the case in spite of the fact that tennessee at this time had practically sloughed off the german language, while missouri was thoroughly german, and continued so for many decades. immediately after the first contact with tennessee, missouri displayed a lively interest in these early protagonists of genuine confessional lutheranism. they rejoiced in having found in the tennessee confessors flesh of their flesh and bone of their bone. with great satisfaction they reported on the antiunionistic position which tennessee held over against the old, apostate synods. in loehe's _kirchliche mitteilungen_ of we find the following: "several virginians came to st. louis to the lutheran pastor buenger, and asked him whether he still adhered to the old lutheran faith, which he affirmed to their joy. thereupon they told of henkel. . . . they had protested against an edition of luther's small catechism in which, with reference to baptism, the words 'who believe _it_' (die _es_ glauben) had been made to read 'who believe' (die _da_ glauben)." ( .) the _lutheraner_ of february , , published the tennessee resolution, stating that they could unite with the synod of north carolina "only on the ground of pure and unadulterated evangelical lutheranism," and added the comment: "we confess that a closer acquaintance has filled us with the best prepossessions for this synod. as far as we can see from the report, they are earnestly striving to preserve the treasure of pure lutheran teaching." at the convention of the missouri synod at fort wayne, in , dr. sihler was elected a delegate to the tennessee synod. he wrote to loehe that "according to its reports and confessions, this synod maintains an upright churchly position." "it would be a great joy," sihler adds, "if we could enter into definite church-fellowship with them, especially, as we, above all others, have been stigmatized as the 'exclusive lutherans.'" (_kirchl. mitt._ , .) reviewing the tennessee report of , walther remarked in the _lutheraner_ of january , : "like its predecessor, this report proves that this synod belongs to the small number of those who are determined not only to be _called_ lutherans, but also to _be_ and to remain lutherans." after reporting their chief resolutions, including the one expressing their delight over the organization of the missouri synod, and recommending the _lutheraner_ to their german-speaking members, walther continues as follows: "we close this extract with the sincere wish that the lord would continue to bless this synod, which for almost thirty years, in spite of much shame and persecution, has faithfully testified and fought against the apostasy of the so-called american lutheran church, especially against the general synod, and which, as far as we know, of all the older lutheran synods, alone has preserved in this last evil time the treasures of our lutheran church; and we also wish that the lord would make this synod a salt of the earth to stay the growing spiritual corruption in other synods." ( , .) at the meeting of the tennessee synod in , a letter dated october , , and signed by theo. brohm and a. hoyer, delegates appointed by missouri, but unable to attend personally, was read, stating, in part: "we are highly rejoiced in this vast desert and wilderness to meet a whole lutheran synod steadfastly holding to the precious confession of our beloved church, and zealously engaged in divulging the unaltered doctrines and principles of the reformation among the english portion of lutherans, by translating the standard writings of the fathers, at the same time firmly resisting the allurements of those who say they are lutherans and are not. our synod extends, through our instrumentality, the hand of fraternity to you, not fearing to be refused, and ardently desires, however separated from you by a different language and local interests, to cooperate with you, hand in hand, in rebuilding the walls of our dilapidated zion. we are authorized to beseech your venerable synod to delegate as many of your members as you may deem proper to our synodical meeting to be held next year at st. louis, promising hereby a friendly and hospitable reception. should your synod next year assemble at a place more easily accessible, and more convenient, to us, we, or they whom our synod may appoint, shall not fail to attend." ( , .) with special reference to a letter of rev. a. biewend, also a delegate appointed by the missouri synod, but prevented from attending, in which he expressed "the hope and desire that a more intimate acquaintance may be formed between both synods," tennessee adopted the resolution, "that we duly appreciate the kind regard of the missouri synod, and that we also desire a more intimate acquaintance with them, and that we appoint rev. j. r. moser a delegate to the next session of that synod." ( , .) in the tennessee minutes of we read: "the rev. theodore brohm, of the synod of missouri, ohio, and other states, was introduced to synod, and received as a corresponding member of this body." ( .) "during recess, rev. th. brohm preached from rev. , . ." ( .) "the rev. theodore brohm, of the missouri synod, being present, the following preamble and resolutions were unanimously adopted: whereas the rev. theodore brohm, of the city of new york, delegate of the synod of missouri, ohio, and other states, has appeared amongst us, and we are assured from personal interviews with him, as well as from other sources of information, that the synod which he represents adhere strictly to the doctrines of the ev. lutheran church, as exhibited in her confessional standards, and are zealously and actively engaged in promoting the interests of the redeemer's kingdom, be it therefore . resolved, that we are highly gratified to see brother brohm in our midst. . resolved, that we fully and cheerfully reciprocate the kind and fraternal feelings expressed and manifested towards us by the missouri synod. . resolved, that we endeavor to cultivate a more intimate acquaintance and a closer union with the missouri synod. . resolved, that, for this purpose, rev. socrates henkel be appointed a delegate from this body to the eastern division of the missouri synod, to be holden in baltimore; and that rev. j. r. moser be appointed our delegate to the western division of said synod, at its next session." ( ; _lutheraner_ , .) moser attended and reported to his synod in the following year. ( , .) brohm, relating in the _lutheraner_ his visit to the tennessee synod, said, in part: "let the assurance here suffice that, among the pastors in attendance, i have found a faithful adherence to our common mother church, and that i have not met with any essential doctrinal differences. it gave me great pleasure to observe how these men, in spite of the great dearth of english-lutheran literature, have preserved such a living consciousness of lutheran orthodoxy and such a firm lutheran character." ( , .) . tributes from dr. walther.--when, in , the book, _luther on the sacraments_, published by the tennessee synod, came to walther's attention, he wrote: "we praise god that he has caused this glorious work to succeed. the importance of the appearance of this work in this country, where the great majority of the english-speaking lutherans have fallen into reformed errors regarding the articles of the holy sacraments, and are ignorant of, yea, do not even suspect, the good foundation on which the lutheran doctrine of the sacraments is built, cannot be estimated at its true value. after the book of concord had been presented to the english-speaking lutherans in their own language, no better selection could have been made for them than the above-mentioned three writings [sermon on holy baptism, of ; letter on anabaptism, of ; confession of the lord's supper, of of luther, the chosen vessel of god for the reformation of the church. these two books, now rendered into english, are gracious visitations indeed for the english lutheran church of this country. may it know the time of its visitation! . . . and the right reverend tennessee synod, which has issued both works (the book of concord and luther on the sacraments) in the english language, as well as the dear men who moved by love for the truth and the church of their fathers, have regarded neither the unspeakable labor nor the great expense connected with this undertaking--may god reward them by showering his blessings upon them in abundant measure!" ( , .) when the second edition of the _book of concord_ appeared, walther wrote: "we thank god for the unspeakable blessing which he has conferred upon the church of our adopted fatherland [through the publication of this book], and in our hearts we bless the faithful publishers. it is surprising as well as faith-strengthening to learn that already in the first year a second edition has become necessary. may many hands reach out for it, and may a third edition soon become necessary!" (l. , .) walther's joy and enthusiasm over these works published by tennessee in the english language will be understood when we remember that it was the time when the definite platform was preparing, and benjamin kurtz and others, in order to discredit the "old lutherans," who still adhered to the lutheran doctrine of the lord's supper, were boldly repeating the heidelberg lie (die heidelberger landluege), according to which luther, shortly before his death, disavowed his doctrine regarding the lord's supper. (l. , .) peculiarities of tennessee synod. . opposed to incorporation.--the peculiarities of the tennessee synod, several of which have already been alluded to, may be accounted for partly by the lack, on their part, of correct logical distinctions and clear conceptions, partly by their fear of synodical tyranny over the individual ministers and congregations. conspicuous among these abnormalities is the rejection of civil incorporation us a reprehensible commingling of state and church. article of the constitution declares: "this synod shall never be incorporated by civil government, nor have any incorporated theological seminary under their care." (b. , ; , ; , .) the "remarks" appended explain: "this article prohibits this body ever from being incorporated by civil government. that the government of the church ought not to be blended (vereinbart) with the state, is a tenet of the augustan confession, amply supported by the scriptures. see th article. our lord declared that his kingdom was not of this world. john , . that the church ought not to be blended with the state is also according to the constitution of the united states, whose spirit and design is to secure to every person full liberty with respect to spiritual matters. the kingdom of christ admits of no bondage, for 'it is righteousness and peace and joy in the holy ghost,' rom. , ; 'and where the spirit of the lord is, there is liberty,' cor. , . but when the church is identified with the state, it is also fettered by human traditions, aspiring priests obtain the power to tyrannize men's consciences. however, an ecclesiastical body may be incorporated by civil authority, and yet not be the established church of the nation; and so far as i am acquainted with our civil constitutions there is nothing contained in them to prohibit a legislative body from incorporating any society. but when a church is incorporated, _it approximates to a state coalition_. the church, by an act of incorporation, if i am not greatly misinformed, would have power to enact laws and regulations binding upon all their members, and could recover by a civil suit at law any property, or its value, bequeathed to them. thus empowered, could they not also borrow money upon the credit of their whole community for the establishment of any institution? an incorporated church may not only preserve their funds, but they may also lend out their money on usury, and obtain a vast increase. the aspiring priests of such a body, knowing that the wealth of the church is their interest, they invent many schemes to enlarge the so-called treasury of god, lest it should ever get exhausted. they fetter the conscience of some persons, by telling them that they ought to promote the cause of god, by casting their donations into the sacred treasury, so that they yield to their request, whilst they denounce those who refuse to comply with their importunities as foes to christ and his holy gospel. they contrive to obtain testamentary devices to the injury (in many cases) of widows and orphans; they condescend to flatter the female sex until they have begged all that they are able to bestow. thus by the instrumentality of those clerical beggars, and by the cause of christ being made a pander, the church becomes wealthy; and wealth creates power, and power, tyranny and oppression. that many of the clergymen of the day possess an aspiring spirit is evident from the several attempts they have made to get some of their institutions incorporated by civil authority. if a few of the most numerous denominations in the united states were to unite, join their funds, in one, and could succeed in obtaining an incorporation act, they would not only be extremely wealthy already; but they might also increase in wealth to such a degree as would endanger our civil as well as ecclesiastical liberty. but if it be asked in what manner this could be effected, i answer: in various ways, as, for instance, such a gigantic body might by means of their wealth establish so great a number of printing-offices as would enable them to print and sell bibles at so reduced a price that they would engross the sales of all the bibles wanted in america, which would be an annual revenue of millions. they would be enabled to educate thousands for the ministry who otherwise had no inclination to embark in that office; and they, tutored in the principles of aristocracy, and the churches filled with them, those principles might be disseminated among millions; they could also supply the most of the common schools with their teachers, and thus the rising generation would imbibe the same pernicious principles, until at length persons of this description would occupy all the civil offices in our country, which would ultimately effect the destruction of civil liberty. in a similar manner the roman church became elevated above the state. by testamentary devises from the people, as well as from noblemen and kings, by the sales of indulgences and other inventions, the church became exceedingly wealthy; cloisters were erected, and they occupied by friars and nuns supported at the expense of the people, it was their interest to support the power and dignity of the roman pontiff. the same causes will produce the same effects. if the church should ever acquire great wealth, aspiring priests will grasp great power. whereas this body know these things, and wish to preserve both spiritual and civil liberty, and to prevent their successors from attempting to blend the church with the state, they have by this article prohibited an incorporation of this body, and of any theological seminary under their care, and from accumulating funds for the support of such a seminary and of missionaries." ( , .) . establishment of seminaries discouraged.--tennessee did not only oppose the incorporation of seminaries, but, strangely enough, never did encourage the establishment of any kind of theological school whatever. according to their views, theological and literary schools, supported by the church, were superfluous, since the languages might be studied in the secular academies of the country, and a course of theology could be pursued with some able divine. the fifth article of the tennessee constitution provides: "neither shall they have any particular treasury for the purpose of supporting . . . theological seminaries." ( , .) the "remarks" appended to this article explain: "although this body shall have no incorporated theological seminary under their care, nor any particular treasury for its support, nevertheless they consider it highly beneficial to the church for every minister to understand the original tongues of the scriptures, and to be well skilled in theology. but such qualifications may be acquired without an incorporated theological seminary. there are already a goodly number of academies dispersed throughout our country which are not under the care of any particular denomination, in which the student may acquire a classical education. he, in like manner, may have the opportunity of studying theology with some able divine." ( , .) however, though tennessee in no way encouraged the establishment of a theological seminary, the conclusion must not be drawn that they underestimated or despised a well-educated ministry. the minutes of record: "a motion was made by rev. david henkel that no person shall be ordained a pastor of our church unless he understands as much of the greek language as will enable him to translate the new testament. but no resolution respecting it was passed. it remains postponed until the next synod, when it shall be taken into contemplation." ( , .) in tennessee made the following recommendations and declarations with, respect to the german, greek, and hebrew languages: "whereas the symbolical books of our church, particularly luther's works, are extant in the german language, and as sundry extracts have been made out of them, and most erroneously translated into the english; and as it is probable that such frauds may be practised in future, this body recommend the study of the german language to all the members of the church. this would enable them to detect the glaring frauds practised by men under the garb of lutherans. it was resolved that a more strict attention shall be paid to the literary qualifications of those who enter the ministry than has been done heretofore. a deacon should at least understand the language in which he officiates with some degree of accuracy, and be able to make the logical compositions in writing. a pastor ought, in addition to these qualifications, be acquainted with the greek, the original tongue of the new testament. also an acquaintance with the hebrew, the original tongue of the old testament, would the more amply qualify him for the sacred ministry. the synod, however, do not think that there are not also useful men in the ministry who do not possess all those qualifications. for there are men whose manifold experience supplies some literary defects. but when a whole body of ministers are illiterate, they are not able to defend the truth of the gospel against the subtile attacks of enemies. suppose false teachers were to make a spurious translation of the scriptures, how could such an illiterate body of ministers detect the forgery? if the knowledge of the original tongues should ever become extinct, the gospel might soon become forged and corrupted. it is to be lamented that there are too many young men who wish to be ministers; notwithstanding, they are too indolent to acquire a knowledge of the original tongues. they are infatuated to think that they are immediately inspired from heaven, and that, therefore, they need no literary qualifications. in order to check this growing evil, and to oppose this fanaticism, it was resolved that every candidate for the ministry shall stand a literary as well as a theological examination, and be promoted agreeably to his industry. this resolution principally respects young men." ( .) . general mission treasury regarded dangerous.--the report of records: "synod has not, and does not want to have, a treasury to pay traveling missionaries." ( .) the "remarks" appended to the fifth article of the constitution, rejecting "any particular treasury for the purpose of supporting missionaries and theological seminaries," explain as follows: "there are but few, if any, young men in our country who are not able to defray the expenses of their education either by means of their property or industry. yet if there be such whose indolence is the cause why they are not able to defray the expenses of their education, they should by no means embark in the ministry, as the faithful discharge of ministerial duties requires men of great industry. it must also be observed that this article does not limit the charities of liberal christians who wish to encourage the promulgation of the gospel; for they may, if they deem it expedient, assist any student in getting his education, or any indigent congregation in getting ministerial labors. nor does it prohibit individual congregations from having funds under their own care, for the purpose of defraying their own expenses, and assisting any of their indigent brethren. it would be expedient for every congregation to have a fund, yet by no means to hold such under an act of incorporation. again, although this article prohibits this body from having any particular treasury for the purpose of supporting missionaries, yet some of the ministers of this body annually perform missionary labors. now if it be asked how they are supported, it may again be asked, how were the apostles of christ supported when they went into all the world to preach the gospel? did christ recommend the establishment of a general fund by begging donations, and obtaining testamentary devises from dying men to remunerate his apostles for missionary labors? by no means. he said unto them that they should 'first seek the kingdom of god and his righteousness,' and that 'all these things should be added unto them.' matt. , . see also vv. - . thus they had the promise of being supported whilst they labored in the lord's vineyard. every faithful minister may rely upon these promises. if he be industrious in preaching the gospel and instructing the ignorant, he will turn many unto righteousness, who will consider it their duty and privilege to manifest their gratitude in contributing towards his support. but such people as manifest an avaricious disposition, so that they will suffer faithful ministers to serve them without contributing something towards their support, prove themselves unworthy of the gospel, and minister to others, who will receive them with gratitude." ( , .) in their "objections" to the constitution of the general synod, tennessee declared: "we cannot conceive the propriety of paying missionaries out of a general fund. how many pious ministers heretofore have preached the gospel in remote parts, without such a provision. men who are commissioned by christ to preach the gospel, 'take no thought, saying, what shall we eat, or what shall we drink, or wherewithal shall we be clothed?' matt. , - . their daily employment is to teach and admonish the people--for their support they depend on the faithful promise of our lord who said: 'all these things shall be added unto you.' men who are sent of god shall profit the people; the lord, therefore, who feeds the winged songsters, though they toil not, and arrays the lilies of the field, stirreth up the hearts of the people, and fills them with gratitude, so that they freely honor him with their substance in supporting his ministers. thus the promise of christ shall evermore be verified. but hirelings and wolves do not believe this promise. they are either entangled with some temporal employment to secure their support, or else must know what they are to have from a general fund before they go forth to labor in the lord's vineyard. when men know what they shall get from a general fund, before they preach, they have no need to exercise faith in the promise of christ, for their trust is in the general fund! the country is already filled with such hired circuit-riders, whose trust for a support is not in the promise of our lord; because they first bargain with their superiors or general synods what they are to have per month or year from the general fund. was the mission of the primitive apostles conducted in this manner? had christ established a general treasury, out of which he had hired his apostles by the month or year? no. is it not degrading for christians to depart so far from the paths of christ and his apostles? is it not enough that we have his promise? genuine ministers have no need of a general fund to support them; their mission is profitable to the people, whose hearts, being moved by the lord, will support their teachers--but such men, who are not called of god do not profit the people; they therefore do not expect to be be supported by the promise of christ, hence they must look to the general treasury. what is better calculated to induce hirelings to enter into the holy orders than their sure wages, by a general fund?" ( , .) the german report of concludes these remarks as follows: "give an itinerant preacher to dollars a month, as some already receive, and it will prove to be a veritable bait to lead all manner of evil men into the ministry, whether they are called of god or not; for the salary calls them!" ( .) . funds for widows and orphans of pastors denounced.--regarding christian benevolence and charity, tennessee admonished the christians to be liberal, and also to establish a congregational treasury to meet their needs. general treasuries, however, were denounced as leading to synodical tyranny and worldly-mindedness. this was applied also to the establishment of general funds for the support of widows and orphans of pastors. in the report of we read: "why are ministers' widows and orphans, and poor ministers only, to be supported by a general fund, and not also the poor members of the church? are the families of ministers a nobler race than other people, so that extraordinary provisions must be made for them in preference to others? would it not be better if every congregation had a fund of its own to support their needy at home? each congregation are best acquainted with their own poor, and know who deserves help. is it necessary that the congregations should send their money several hundred miles from home, into the general fund, and that the poor should receive it from thence? pious ministers accustom their families to honest labor, so that they may know how to support themselves when they need it. who supports the people's widows and orphans? it is too lamentable a fact that too many ministers do not accustom their children to labor, but indulge them in their pride, vanity, indolence, and in the imitation of rich, proud, and pompous people of the world. behold how many ministers with their wives, in our time, surpassing humility--how grand their attire, how lofty their appearance, how great their association with the wealthy of this world! with what contempt do they view the poor! how numerous their waiters, and how little do they expose themselves to preach the gospel unto the poor! there is no similarity between them and christ, whose ministers they affect to be--for he was poor; he appeared lowly and in the form of a servant. such vain, arrogant, and indolent families truly cannot support themselves in such style after their fathers' decease; a general treasury indeed might be considered necessary to support such in their vanity. the farmers and mechanics may labor hard to procure money to fill this treasury, of which, though, their widows and orphans in their straits could expect no assistance. have we any nobility in america whom the people must bear upon their hands? what a constant tax is hereby imposed upon the congregations! how frequently the ministers or church-council must admonish the people to cast their mites into the general fund, lest it should be exhausted! there would be no end to begging and expostulating with the people for money. howbeit, it is said that no person is compelled to contribute towards the general fund. we grant it in one sense, but not in another; for such as did not freely contribute would be viewed with a contemptible eye, and frequently reproved as avaricious, hardened wretches, so that at last they would find themselves obliged to contribute. such widows and orphans who by some misfortune are rendered unable to support themselves generally find benefactors, in addition to those means civil government hath already provided." ( .) the "remarks" to the third article of the constitution conclude as follows: "can it be believed that the majority of the clergy of the day are true shepherds? and that they do not cherish the most aspiring views? why are there so many attempts made to identify the church with the state? why are so many petitions sent to legislative bodies for incorporation? why is there such an insatiable thirst for creating funds of immense sums for churches under incorporation acts, if the clergy of the day did not cherish the most aspiring views, and did not wish to acquire a spiritual dominion blended with civil power?" ( , .) it was in keeping with these views on general funds when tennessee, in , resolved not to participate in the lutheran centenary jubilee advocated by the general synod, also for the reason that they were opposed to the plan of collecting $ , as an endowment fund for its literary and other institutions. ( .) . doctrinal peculiarities.--evidently at the time of its organization, the views prevailing in the tennessee synod concerning "the last things" were not as yet sufficiently clarified. they believed that by the organization of the general synod the way was prepared for "the great falling away," spoken of in the bible, when "the _ antichrist_ prophesied thess. would set himself in the temple of god." in the "conclusion" of his "objections" to the constitution of the general synod, david henkel said: "we do not expect finally to prevent the establishment of this general synod by publishing our objections, because we believe, agreeably to the divine predictions, that the great falling away is approaching, so that antichrist will set himself into the temple of god. thess. we also believe that the establishment of general synods are preparing the way for him. antichrist will not, nor cannot, get into power without a general union, which is not effected by a divine harmony of godly doctrines, but by common temporal interests and the power of a majority. notwithstanding, we consider it our duty to make the people attentive to those things, and to instruct such as are not wilfully [tr. note: sic] blind. but should we be deceived in our opinion, and clearly be convinced of it, we shall not be ashamed to recant. in vain people dream of the millennium before crosses and tribulations shall have visited the christian world by the rage of antichrist. his kingdom is reared under a good garb; if this were not the case, no person would be deceived. men who are notoriously immoral and vicious cannot deceive, but they only who appear like innocent lambs. may god preserve all his people against every temptation, for jesus' sake! amen." ( , .) in a letter of jacob larros, appended to the german report of , we read: "o that our dear brethren in office would recognize the prophecies of holy writ concerning the kingdom of antichrist which . . . soon will undergo a great change and appear in its highest stage; for then they would be on their guard. of him it is written: 'and it was given him to make war with the saints, and to overcome them; and power was given him over all kindreds and tongues and nations. and all that dwell upon the earth shall worship him.' he desires a universal communion (universalgemeinschaft) to reach his purpose. this he neither can nor denies to attain by [bringing them all into] agreement with the scriptures, but by the majority of votes. oh, how it will grieve our brethren when they, having by their well-meant _planentwurf_ [constitution of the general synod] organized a universal communion, behold that, as forerunners, they have only prepared the way for antichrist to reach his goal and obtain his dominion. from this, lord god, preserve our church and our dear brethren in the ministry! amen." ( .)--concerning the _ministry_ the sixth article of the constitution, adopted , declares: "the grades of the ministry are two: pastor and deacon, or, as st. paul calls them, bishop and deacon. they must possess the qualifications which are described by st. paul tim. , - ; titus , - ." ( , .) both of these offices, as well as ordination, were regarded as necessary. says the report of : "as concerning the states and grades of the ministry (des lehramts), we do not recognize more than two, to wit, pastor and deacon, as necessary for the preservation and propagation of the church. a pastor is an evangelical teacher who discharges the office fully, in all its parts, or who performs all ministerial acts. he must be ordained and consecrated to this office by prayer and the imposition of hands by one or more pastors, when he also solemnly promises faithfully to discharge such office according to the word of god and the doctrine of our church. a deacon is indeed also a minister of the word of god, but he does not discharge this office fully, like a pastor, but conducts catechetical instruction, reads sermons, conducts funerals, exhorts and, in the absence of a pastor, also baptizes children, where such is desired. he must be a regular member of the church and possess the testimony of a christian conversation. at the request of the church-council he is to be examined at the synod as to his qualifications. if he is found able, he is dedicated [gewidmet] to such service by one or more pastors by prayer and laying on of hands either at the conference or in one of the congregations which he serves. and in the presence of the whole congregation he is, at the same time, to make the solemn promise that he will faithfully discharge his office according to his instructions. if such a deacon proves to be diligent in his office and acquires the knowledge and ability needed for the discharge of the office of a pastor, and also receives a regular call from one or more congregations who are without a minister, he may be consecrated and ordained a pastor in the manner indicated before." ( , .)--in the _celebration of the lord's supper_ the tennessee synod adhered to the custom of breaking the bread, instead of using wafers. when questioned by missouri concerning this practise, they appealed to cor. , and to passages of the confessions which speak of a "breaking of the bread." in synod declared: "with all due deference to the learning and high character of the missouri synod for orthodoxy, we have been unable to see sufficient reason to make any change in our manner of administering the lord's supper. we are influenced in our practise in this respect by the authority of both the holy scriptures and the symbolical books of the lutheran church. . . . for the present, therefore, we feel fully justified in our present practise." (r. , f.) self-evidently, tennessee did not adhere to this practise in the interest of reformed or unionistic views. the henkels. . a most influential family.--the henkels were by far the most prominent and influential of the men composing the tennessee synod. because of their bold and uncompromising attitude toward the sects as well as all others deviating from the christian doctrine, as taught by the lutheran confessions, they, together with their adherents, were universally, by false lutherans as well as methodists, baptists, presbyterians, and other sects, hated and ostracized, and stigmatized as "the henkelites," paul henkel being designated as their "head." (b. , .) the sire of the american branch of the henkel family was gerhard henkel. for a time he was court chaplain to the duke moritz of saxony. but when the duke turned roman catholic, henkel was banished. he left for america and served the first lutherans in virginia and later on lutheran congregations in pennsylvania, notably in new hanover and germantown. james henkel, the grandson of g. henkel, was the father of moses, paul, isaac, and john henkel. thus paul henkel, born , was the great-grandson of gerhard henkel. he was educated by j. a. krug and ordained by the pennsylvania ministerium in . for many years he served as missionary, laboring especially in virginia, north carolina, and ohio. he was pastor at new market, va., at salisbury, va., and again at new market, where he died, november , . he participated in the organization of the north carolina synod, in , of the ohio synod, in , of the tennessee synod, in . in new market, paul henkel, together with his sons, established a printery for the purpose of supplying the lutheran church with the books, german and english, which they were in need of so sorely: luther's catechism, the augsburg confession, a liturgy, hymn-books, etc. paul henkel was the father of six sons: solomon, philip, ambrose, andrew, david, and carl. solomon was a physician and manager of the printing-establishment. philip was pastor in green county, tenn., and a member of the north carolina synod. together with bell, who was later ordained a minister, he opened a union seminary which, however, soon passed out of existence. he was one of the founders of the tennessee synod. two of his sons, irenaeus and eusebius, were lutheran ministers. ambrose was minister at new market, and a member of the new market publishing firm. under him the book of concord and other important works were issued. he was joint translator of the augsburg confession, the apology, the smalcald articles, the appendix, and the articles of visitation. andrew, the fourth son, was pastor in ohio. david, the fifth son, was the most gifted of the henkel family. a clear, able, and undaunted theologian, he was preeminent in zealously defending the lutheran truth. he died , at the early age of thirty-six years. his two sons, polycarp and socrates, entered the ministry. the latter was pastor in new market for more than forty years; he also assisted in the publication of the book of concord. charles, the youngest son, was pastor in ohio and published a translation of the augsburg confession in . dr. graebner remarks with respect to the publishing house established by the henkels at new market: "from this printery, which is in existence today as the oldest lutheran publishing house in america, were issued numerous large and mall publications in both the english and german languages, abc-books, catechisms, hymnals, theological dissertations and polemical writings, books for pastime and for instruction for young and old, christmas booklets, such as _das virginische kinderbuch_ of , a paper entitled, _der virginische volksberichter und neumarketer wochenschrift_ bearing the motto: '_ich bring' das neu's, so gut ich's weiss!_' the henkels were a busy and skilful [tr. note: sic] people. when in need of manuscript for their press, they wrote it; when in need of verses, they composed them; when in need of woodcuts, they cut in wood; after the books were printed, they bound them; and when the bindings had dried, they, in part themselves, canvassed the finished product throughout the country." ( .) . paul henkel.--"my father," says andrew henkel, "was a large man, within half an inch of six feet in height, well developed, with a keen black eye, as erect as an indian; somewhat inclined to corpulency, and yet athletic and rapid in his movements. though his health was not always good, yet he was almost constantly employed either in reading, writing, preaching, or traveling; and when necessary he did not hesitate to labor with his hands. he had no desire for this world's goods beyond what was wanting for daily use; whatever savored of ostentation was foreign to his nature. his manner of living was frugal, and his dress plain, and yet in performing the services of the sanctuary, he uniformly wore a gown of rich black silk. he had great equanimity and serenity of temper, and his friendships were sincere and constant, and his friends numerous. in the social circle he always rendered himself agreeable, and often communicated important instruction by means of some pertinent and, sometimes, humorous anecdote. as a preacher he possessed much more than ordinary power. in the commencement of his discourse he was slow and somewhat blundering, but, as his subject opened before him, he would become animated and eloquent, with a full flow of appropriate thought and glowing language. his illustrations were lucid and forceful, simple and natural. he assisted in training a goodly number of young men for the ministry, some of whom have occupied responsible stations with great fidelity and usefulness." (sheatsley, _history_, ; _l. u. w._ , ff.) the obituary notice of "father paul henkel of blessed memory," appended to the tennessee report of , says, in, part: "during his illness his greatest concern was that we might all remain faithful to the pure evangelical lutheran doctrine, and with meekness and patience, yet manfully contend for the truth for which he had contended so earnestly." (b. , .) he expressed the same sentiments in a message to pastor riemenschneider, by whom also desired to be buried. ambrose henkel, in a letter, november , , reports concerning the death of his father: "i then asked him whether i should inform also all my brothers to this effect concerning him. he said: 'o yes; write to all of them, that by all means they should remain steadfast.' i furthermore asked him whether he still stood on the faith which he had hitherto defended. he said: 'yes, indeed; on this faith i have lived, and on it i will now die.' i was also careful to call in several neighbors to listen to his words, fearing that enemies might contradict my report of his statements." in his last letter, written to his son david, and dated august , , paul henkel wrote: "if the doctrine is right and it is the will of the lord that it should be taught publicly, he will also find and show ways and means to do it. . . . how our mendax-priests would rejoice if they could accuse some of us that we deviated in a single article from the teaching of the augsburg confession of faith." (_l. u. w._ , .) . david and philip henkel.--as for david henkel, the report of enumerates his publications and speaks of him as "this much-esteemed and venerable fellow-laborer." "his last illness," says the notice of his death, "was dyspepsia, which disabled him from officiating in a public capacity for the term of nine months. he bore his afflictions with a perfect resignation to the will of his divine redeemer. he embarked in the cause of his blessed savior when a youth ( ). and we are happy to say, to the praise of this worthy servant of christ, that his assiduity and vigilance to study and deep researches into the truth of divine revelation have seldom been equaled by any. he remained immovable in the doctrines he promulgated to the end of his life. this venerable servant of the lord had to endure many trials, crosses, and temptations, but he maintained his integrity through them all, trusting to the promises of his redeemer; and notwithstanding the difficulties he had to encounter, he left a bright example to succeeding pilgrims. his ardent desire for the promotion of his redeemer's kingdom and his love of truth caused him to submit cheerfully to the difficulties connected with his official labors. when on his death-bed, being interrogated by his friends whether he still remained steadfast in the doctrines which he had taught, he confidently answered in the affirmative. being again asked whether he feared death, he replied in the negative. the last words which he was heard to utter, were, 'o lord jesus, thou son of god, receive my spirit!' and in a few moments expired." "the perishable remains of this worthy brother were followed to the grave by his loving companion and seven children, together with a numerous train of mourners, who were left to lament the loss of a kind father, an affectionate husband, a friend and benefactor. the body is deposited at st. john's church, lincoln county, n.c. the funeral sermon was delivered by the rev. daniel moser, from phil. , : 'for to me to live is christ, and to die is gain.'" from to david henkel preached , sermons, baptized , infants and adults, and confirmed , persons. the whole course of his ministry was distinguished for industry and perseverance. he traveled in all seasons, even the most inclement, and frequently preached two and three times in a day, in the german and english languages. besides, he maintained an extensive correspondence and was quite active also in a literary way. ( , .)--concerning philip henkel we read in the obituary notice, appended to the tennessee report of : "already in his youth he was a confessor and defender of the christian religion, and began in to consecrate his services to the lord, in whose vineyard he labored incessantly for years and months. during this time he preached , sermons, of which were funeral sermons. he baptized , children and adults, and confirmed , persons into the christian church. . . . shortly before his end he declared, if it were the will of god to take him home, he was willing, and prayed the verse, which were also the last words he was heard to utter: 'for me to live is jesus, to die is gain for me, to him i gladly yield me, and die right cheerfully.'" (b. , .) philip henkel was the first to conceive the plan of organizing the tennessee synod. in a letter to his brother david, dated december , , he wrote that he would do his utmost to induce pastor zink and miller to join them. "but," he added, "do not say a word of it to anybody, not even to your best friend, lest they get wind of it. in a second letter, dated march , , philip declared: "if the old ministers will not act agreeably to the augsburg confession, we will erect a synod in tennessee." (_l. u. w._ , .) the end of volume i. none luther's little instruction book: the small catechism of martin luther translation by robert e. smith from the german text, printed in: triglot concordia: the symbolical books of the ev. lutheran church. st. louis: concordia publishing house, , pp. - . note: this version of the small catechism is under continuous revision. please check your source for this file from time to time to obtain updated versions of this text. fort wayne, indiana: project wittenberg, i. the ten commandments the simple way a father should present them to his household the first commandment you must not have other gods. (exodus : ) what does this mean? we must fear, love, and trust god more than anything else. the second commandment you must not misuse your god's name. (exodus : ) what does this mean? we must fear and love god, so that we will not use his name to curse, swear, cast a spell, lie or deceive, but will use it to call upon him, pray to him, praise him and thank him in all times of trouble. the third commandment you must keep the sabbath holy. (exodus : ) what does this mean? we must fear and love god, so that we will not look down on preaching or god's word, but consider it holy, listen to it willingly, and learn it. the fourth commandment you must honor your father and mother. [so that things will go well for you and you will live long on earth]. (exodus : ) what does this mean? we must fear and love god, so that we will neither look down on our parents or superiors nor irritate them, but will honor them, serve them, obey them, love them and value them. the fifth commandment you must not kill. (exodus : ) what does this mean? we must fear and love god, so that we will neither harm nor hurt our neighbor's body, but help him and care for him when he is ill. the sixth commandment you must not commit adultery. (exodus : ) what does this mean? we must fear and love god, so that our words and actions will be clean and decent and so that everyone will love and honor their spouses. the seventh commandment you must not steal. (exodus : ) what does this mean? we must fear and love god, so that we will neither take our neighbor's money or property, nor acquire it by fraud or by selling him poorly made products, but will help him improve and protect his property and career. the eighth commandment you must not tell lies about your neighbor. (exodus : ) what does this mean? we must fear and love god, so that we will not deceive by lying, betraying, slandering or ruining our neighbor's reputation, but will defend him, say good things about him, and see the best side of everything he does. the ninth commandment you must not desire your neighbor's house. (exodus : ) what does this mean? we must fear and love god, so that we will not attempt to trick our neighbor out of his inheritance or house, take it by pretending to have a right to it, etc. but help him to keep & improve it. the tenth commandment you must not desire your neighbor's wife, servant, maid, animals or anything that belongs to him. (exodus : ) what does this mean? we must fear and love god, so that we will not release our neighbor's cattle, take his employees from him or seduce his wife, but urge them to stay and do what they ought to do. the conclusion to the commandments what does god say to us about all these commandments? this is what he says: "i am the lord your god. i am a jealous god. i plague the grandchildren and great-grandchildren of those who hate me with their ancestor's sin. but i make whole those who love me for a thousand generations." (exodus : ) what does it mean? god threatens to punish everyone who breaks these commandments. we should be afraid of his anger because of this and not violate such commandments. but he promises grace and all good things to those who keep such commandments. because of this, we, too, should love him, trust him, and willingly do what his commandments require. ii. the creed the simple way a father should present it to his household the first article on creation i believe in god the almighty father, creator of heaven and earth. what does this mean? i believe that god created me, along with all creatures. he gave to me: my body and soul, my eyes, ears and all the other parts of my body, my mind and all my senses. he preserves them as well. he gives me clothing and shoes, food and drink, house and land, wife and children, fields, animals and all i own. every day he abundantly provides everything i need to nourish this body and life. he protects me against all danger. he shields and defends me from all evil. he does all this because of his pure, fatherly and divine goodness and his mercy, not because i've earned it or deserved it. for all of this, i must thank him, praise him, serve him and obey him. yes, this is true! the second article on redemption and in jesus christ, his only son, our lord, who was conceived by the holy spirit, born of the virgin mary, suffered under pontius pilate, was crucified, died and was buried, descended to hell, on the third day rose again from the dead, ascended to heaven and sat down at the right hand of god the almighty father. from there he will come to judge the living and the dead. what does this mean? i believe that jesus christ is truly god, born of the father in eternity and also truly man, born of the virgin mary. he is my lord! he redeemed me, a lost and condemned person, bought and won me from all sins, death and the authority of the devil. it did not cost him gold or silver, but his holy, precious blood, his innocent body--his death! because of this, i am his very own, will live under him in his kingdom and serve him righteously, innocently and blessedly forever, just as he is risen from death, lives and reigns forever. yes, this is true. the third article on becoming holy i believe in the holy spirit, the holy christian church, the community of the saints, the forgiveness of sins, the resurrection of the body, and an everlasting life. amen. what does this mean? i believe that i cannot come to my lord jesus christ by my own intelligence or power. but the holy spirit called me by the gospel, enlightened me with his gifts, made me holy and kept me in the true faith, just as he calls, gathers together, enlightens and makes holy the whole church on earth and keeps it with jesus in the one, true faith. in this church, he generously forgives each day every sin committed by me and by every believer. on the last day, he will raise me and all the dead from the grave. he will give eternal life to me and to all who believe in christ. yes, this is true! iii. the our father the simple way a father should present it to his household introduction our father, who is in heaven. (matthew : ) what does this mean? in this introduction, god invites us to believe that he is our real father and we are his real children, so that we will pray with trust and complete confidence, in the same way beloved children approach their beloved father with their requests. the first request may your name be holy. (matthew : ) what does this mean? of course, god's name is holy in and of itself, but by this request, we pray that he will make it holy among us, too. how does this take place? it happens when god's word is taught clearly and purely, and when we live holy lives as god's children based upon it. help us, heavenly father, to do this! but anyone who teaches and lives by something other than god's word defiles god's name among us. protect us from this, heavenly father! the second request your kingdom come. (matthew : ) what does this mean? truly god's kingdom comes by itself, without our prayer. but we pray in this request that it come to us as well. how does this happen? it happens when the heavenly father gives us his holy spirit, so that we believe his holy word by his grace and live godly lives here in this age and there in eternal life. the third request may your will be accomplished. as it is heaven, so may it be on earth. (matthew : ) what does this mean? truly, god's good and gracious will is accomplished without our prayer. but we pray in this request that is accomplished among us as well. how does this happen? it happens when god destroys and interferes with every evil will and all evil advice, which will not allow god's kingdom to come, such as the devil's will, the world's will and will of our bodily desires. it also happens when god strengthens us by faith and by his word and keeps us living by them faithfully until the end of our lives. this is his will, good and full of grace. the fourth request give us today our daily bread. (matthew : ) what does this mean? truly, god gives daily bread to evil people, even without our prayer. but we pray in this request that he will help us realize this and receive our daily bread with thanksgiving. what does "daily bread" mean? everything that nourishes our body and meets its needs, such as: food, drink, clothing, shoes, house, yard, fields, cattle, money, possessions, a devout spouse, devout children, devout employees, devout and faithful rulers, good government, good weather, peace, health, discipline, honor, good friends, faithful neighbors and other things like these. the fifth request and forgive our guilt, as we forgive those guilty of sinning against us. (matthew : ) what does this mean? we pray in this request that our heavenly father will neither pay attention to our sins nor refuse requests such as these because of our sins and because we are neither worthy nor deserve the things for which we pray. yet he wants to give them all to us by his grace, because many times each day we sin and truly deserve only punishment. because god does this, we will, of course, want to forgive from our hearts and willingly do good to those who sin against us. the sixth request and lead us not into temptation. (matthew : ) what does this mean? god tempts no one, of course, but we pray in this request that god will protect us and save us, so that the devil, the world and our bodily desires will neither deceive us nor seduce us into heresy, despair or other serious shame or vice, and so that we will win and be victorious in the end, even if they attack us. the seventh request but set us free from the evil one. ( matthew : ) what does this mean? we pray in this request, as a summary, that our father in heaven will save us from every kind of evil that threatens body, soul, property and honor. we pray that when at last our final hour has come, he will grant us a blessed death, and, in his grace, bring us to himself from this valley of tears. amen what does this mean? that i should be certain that such prayers are acceptable to the father in heaven and will be granted, that he himself has commanded us to pray in this way and that he promises to answer us. amen. amen. this means: yes, yes it will happen this way. iv. the sacrament of holy baptism the simple way a father should present it to his household what is baptism? baptism is not just plain water, but it is water contained within god's command and united with god's word. where in the word of god is this? where our lord christ spoke in the last chapter of matthew (matthew : ): "go into all the world, teaching all heathen nations, and baptizing them in the name of the father, the son and of the holy spirit." what does baptism give? what good is it? it gives us the forgiveness of sins, redeems us from death and the devil, and gives eternal salvation to all who believe this, just as god's words and promises declare. what are these words and promises of god? our lord christ spoke one of them in the last chapter of mark (mark : ): "whoever believes and is baptized will be saved; but whoever does not believe will be damned." how can water do such great things? water doesn't make these things happen, of course. it is god's word, which is with and in the water. because, without god's word, the water is plain water and not baptism. but with god's word it is a baptism, a grace-filled water of life, a bath of new birth in the holy spirit, as st. paul said to titus in the third chapter (titus : - ): "through this bath of rebirth and renewal of the holy spirit, which he poured out on us abundantly through jesus christ, our savior, that we, justified by the same grace are made heirs according to the hope of eternal life. this is a faithful saying." what is the meaning of such a water baptism? it means that the old adam in us should be drowned by daily sorrow and repentance, and die with all sins and evil lusts, and, in turn, a new person daily come forth and rise from death again. he will live forever before god in righteousness and purity. where is this written? st. paul says to the romans in chapter six (romans : ): "we are buried with christ through baptism into death, so that, in the same way christ is risen from the dead by the glory of the father, thus also must we walk in a new life." v. how you should teach the uneducated to confess what is confession? confession has two parts: first, a person admits his sin second, a person receives absolution or forgiveness from the confessor, as if from god himself, without doubting it, but believing firmly that his sins are forgiven by god in heaven through it. which sins should people confess? when speaking to god, we should plead guilty to all sins, even those we don't know about, just as we do in the "our father," but when speaking to the confessor, only the sins we know about, which we know about and feel in our hearts. which are these? consider here your place in life according to the ten commandments. are you a father? a mother? a son? a daughter? a husband? a wife? a servant? are you disobedient, unfaithful or lazy? have you hurt anyone with your words or actions? have you stolen, neglected your duty, let things go or injured someone? please suggest to me a simple way to confess. you should speak to your confessor this way: honorable, dear sir: would you please hear my confession and pronounce forgiveness according to god's will. he will respond: yes. please go ahead. then say: i confess in the presence of god that i am a poor sinner and guilty of every kind of sin. i specifically admit to you that i am a servant, maid, etc., but i'm afraid that i have served my master unfaithfully. >from time to time, i have not done what i was told to do. i have angered them and caused them to swear at me. i have neglected my duty and allowed damage to be done. my words and actions have been shameful. i have been angry with my peers. i have complained about my master's wife and sworn at her, etc. i am sorry for all of this and ask for grace. i want to do better. a master or a lady of the house should speak this way: i specifically confess to you that i have not faithfully led my children, servants or wife to god's glory. i have cursed. i have set a bad example with my obscene words and actions. i have hurt my neighbor and spoken evil things about him. i have charged him too much, cheated him and sold him badly made goods. let him also confess any other sins against god's commandments and his place in life, etc. if a person is not burdened with sins such as these or greater sins, he should not look for other sins or invent them, because that would turn confession into torture. instead, he should mention one or two that he knows about. for example: specifically i confess that i once cursed. once i used inappropriate language. once i neglected to do this or that thing, etc. let that be enough. if you do not know of anything you have done wrong (which does not seem possible), do not say anything in specific, but receive forgiveness based upon the general confession you make to god in the presence of your confessor. after this, the confessor will say: may god be merciful to you and strengthen your faith! then he will ask: do you also believe that the forgiveness i give is god's forgiveness? then you will answer: yes, dear sir. after this, he will say: may what you believe happen to you. and by the command of my lord jesus, i forgive your sins in the name of the father, son and holy spirit. amen. go in peace! the confessor will know how to use additional passages to comfort and to encourage the faith of those who sorrow, are troubled or whose conscience is greatly burdened. this is only meant to be a general confession for the uneducated. vi. the sacrament of the altar the simple way a father should present it to his household what is the sacrament of the altar? it is the true body and blood of our lord jesus christ under bread and wine for us christians to eat and to drink, established by christ himself. where is that written? the holy apostles matthew, mark and luke and st. paul write this: "our lord jesus christ, in the night on which he was betrayed, took bread, gave thanks, broke it, gave it to his disciples and said: 'take! eat! this is my body, which is given for you. do this to remember me!' in the same way he also took the cup after supper, gave thanks, gave it to them, and said: 'take and drink from it, all of you! this cup is the new testament in my blood, which is shed for you to forgive sins. this do, as often as you drink it, to remember me!'" what good does this eating and drinking do? these words tell us: "given for you" and "shed for you to forgive sins." namely, that the forgiveness of sins, life and salvation are given to us through these words in the sacrament. because, where sins are forgiven, there is life and salvation as well. how can physical eating and drinking do such great things? of course, eating and drinking do not do these things. these words, written here, do them: "given for you" and "shed for you to forgive sins." these words, along with physical eating and drinking are the important part of the sacrament. anyone who believes these words has what they say and what they record, namely, the forgiveness of sins. who, then, receives such a sacrament in a worthy way? of course, fasting and other physical preparations are excellent disciplines for the body. but anyone who believes these words, "given for you," and "shed for you to forgive sins," is really worthy and well prepared. but whoever doubts or does not believe these words is not worthy and is unprepared, because the words, "for you" demand a heart that fully believes. appendix i how a father should teach his household to conduct morning and evening devotions. morning devotions as soon as you get out of bed in the morning, you should bless yourself with the sign of the holy cross and say: may the will of god, the father, the son and the holy spirit be done! amen. then, kneeling or standing, say the creed and pray the lord's prayer. if you wish, you may then pray this little prayer as well: my heavenly father, i thank you, through jesus christ, your beloved son, that you kept me safe from all evil and danger last night. save me, i pray, that you will keep me safe today from every evil and sin as well,, so that all i do and the way that i live will please you. i put myself in your care, body and soul and all that i have. let your holy angels be with me, so that the evil enemy will not gain power over me. amen. after that, with joy go about your work and perhaps sing a song inspired by the ten commandments or your own thoughts. evening devotions when you go to bed in the evening, you should bless yourself with the sign of the holy cross and say: may the will of god, the father, the son and the holy spirit be done! amen. then, kneeling or standing, say the creed and pray the lord's prayer. if you wish, then you may pray this little prayer as well: my heavenly father, i thank you, through jesus christ, your beloved son, that you have protected me, by your grace. forgive, i pray, all my sins and the evil i have done. protect me, by your grace, tonight. i put myself in your care, body and soul and all that i have. let your holy angels be with me, so that the evil enemy will not gain power over me. amen. after this, go to sleep immediately with joy. appendix ii how a father should teach his household to say grace and return thanks at meals: the blessing the children and servants should come to the table modestly and with folded hands and say: all eyes look to you, o lord, and you give everyone food at the right time. you open your generous hands and satisfy the hunger of all living things with what they desire. (psalm : - ) note: "what they desire" means that all animals get so much to eat, that they are happy and cheerful. because, worry and greed interferes with such desires. after this, pray the lord's prayer and the following prayer: lord god, heavenly father, bless us and these gifts, which we receive from your generous hand, through jesus christ, our lord. amen. thanking god after eating, too, they should modestly fold their hands and say: thank the lord, because he is kind and his goodness lasts forever! he gives all creatures food. he gives livestock their food and feeds the young ravens that call out to him. a horse's strength does not give him pleasure. a man's legs do not give him joy. people who fear the lord and who wait for his goodness please him. after this, pray the lord's prayer and the following prayer: we thank you, lord god, father, through jesus christ our lord, for all your blessings. you live and rule forever! amen! appendix iii the home chart a number of passages to use to teach and admonish people in all holy orders and statuses in life about their duties. for bishops, pastors and preachers: tim. : - titus : what hearers owe their pastors: cor. : gal. : tim. : - heb. : for earthly authorities rom. : - for those under authority matt. : rom. : - tim. : - titus : peter : - for husbands peter : col. : for wives eph. : peter : - for parents eph. : for children eph. : - for servants, maids, hired hands and workers eph. : - col. : for the man and woman of the house eph. : col. : for young people in general pet. : - for widows tim. : - for everyone in general rom. : - tim. : - if everyone will learn his part, the whole household will fare well. ________________________________________________________________________ this text was translated in , revised in and revised and expanded in for project wittenberg by robert e. smith. it has been placed in the public domain by him. you may freely distribute, copy or print this text. please direct any comments or suggestions to rev. robert e. smith of the walther library at: concordia theological seminary email: smithre@mail.ctsfw.edu surface mail: n. clinton st., ft. wayne, in usa phone: ( ) - fax: ( ) - the smalcald articles by martin luther _the smalcald articles. articles of christian doctrine which were to have been presented on our part to the council, if any had been assembled at mantua or elsewhere, indicating what we could accept or yield, and what we could not._ by dr. martin luther, translated by f. bente and w. h. t. dau published in: _triglot concordia: the symbolical books of the ev. lutheran church_. (st. louis: concordia publishing house, ), pp. - . preface of dr. martin luther. since pope paul iii convoked a council last year, to assemble at mantua about whitsuntide, and afterwards transferred it from mantua, so that it is not yet known where he will or can fix it, and we on our part either had to expect that we would be summoned also to the council or [to fear that we would] be condemned unsummoned, i was directed to compile and collect the articles of our doctrine [in order that it might be plain] in case of deliberation as to what and how far we would be both willing and able to yield to the papists, and in what points we intended to persevere and abide to the end. i have accordingly compiled these articles and presented them to our side. they have also been accepted and unanimously confessed by our side, and it has been resolved that, in case the pope with his adherents should ever be so bold as seriously and in good faith, without lying and cheating, to hold a truly free [legitimate] christian council (as, indeed, he would be in duty bound to do), they be publicly delivered in order to set forth the confession of our faith. but though the romish court is so dreadfully afraid of a free christian council, and shuns the light so shamefully, that it has [entirely] removed, even from those who are on its side, the hope that it will ever permit a free council, much less that it will itself hold one, whereat, as is just, they [many papists] are greatly offended and have no little trouble on that account [are disgusted with this negligence of the pope], since they notice thereby that the pope would rather see all christendom perish and all souls damned than suffer either himself or his adherents to be reformed even a little, and his [their] tyranny to be limited, nevertheless i have determined meanwhile to publish these articles in plain print, so that, should i die before there would be a council (as i fully expect and hope, because the knaves who flee the light and shun the day take such wretched pains to delay and hinder the council), those who live and remain after me may have my testimony and confession to produce, in addition to the confession which i have issued previously, whereby up to this time i have abided, and, by god's grace, will abide. for what shall i say? how shall i complain? i am still living, writing, preaching, and lecturing daily; [and] yet there are found such spiteful men, not only among the adversaries, but also false brethren that profess to be on our side, as dare to cite my writings and doctrine directly against myself, and let me look on and listen, although they know well that i teach otherwise, and as wish to adorn their venom with my labor, and under my name to [deceive and] mislead the poor people. [good god!] alas! what first will happen when i am dead? indeed, i ought to reply to everything while i am still living. but, again, how can i alone stop all the mouths of the devil? especially of those (as they all are poisoned) who will not hear or notice what we write, but solely exercise themselves with all diligence how they may most shamefully pervert and corrupt our word in every letter. these i let the devil answer, or at last gods wrath, as they deserve. i often think of the good gerson who doubts whether anything good should be [written and] published. if it is not done, many souls are neglected who could be delivered: but if it is done, the devil is there with malignant, villainous tongues without number which envenom and pervert everything, so that nevertheless the fruit [the usefulness of the writings] is prevented. yet what they gain thereby is manifest. for while they have lied so shamefully against us and by means of lies wished to retain the people, god has constantly advanced his work, and been making their following ever smaller and ours greater, and by their lies has caused and still causes them to be brought to shame. i must tell a story. there was a doctor sent here to wittenberg from france, who said publicly before us that his king was sure and more than sure, that among us there is no church, no magistrate, no married life, but all live promiscuously as cattle, and each one does as he pleases. imagine now, how will those who by their writings have instilled such gross lies into the king and other countries as the pure truth, look at us on that day before the judgment-seat of christ? christ, the lord and judge of us all, knows well that they lie and have [always] lied, his sentence they in turn, must hear; that i know certainly. god convert to repentance those who can be converted! regarding the rest it will be said, woe, and, alas! eternally. but to return to the subject. i verily desire to see a truly christian council [assembled some time], in order that many matters and persons might be helped. not that we need it, for our churches are now, through god's grace, so enlightened and equipped with the pure word and right use of the sacraments, with knowledge of the various callings and of right works, that we on our part ask for no council, and on such points have nothing better to hope or expect from a council. but we see in the bishoprics everywhere so many parishes vacant and desolate that one's heart would break, and yet neither the bishops nor canons care how the poor people live or die, for whom nevertheless christ has died, and who are not permitted to hear him speak with them as the true shepherd with his sheep. this causes me to shudder and fear that at some time he may send a council of angels upon germany utterly destroying us, like sodom and gomorrah, because we so wantonly mock him with the council. besides such necessary ecclesiastical affairs, there would be also in the political estate innumerable matters of great importance to improve. there is the disagreement between the princes and the states; usury and avarice have burst in like a flood, and have become lawful [are defended with a show of right]; wantonness, lewdness, extravagance in dress, gluttony, gambling, idle display, with all kinds of bad habits and wickedness, insubordination of subjects, of domestics and laborers of every trade, also the exactions [and most exorbitant selling prices] of the peasants (and who can enumerate all?) have so increased that they cannot be rectified by ten councils and twenty diets. if such chief matters of the spiritual and worldly estates as are contrary to god would be considered in the council, they would have all hands so full that the child's play and absurdity of long gowns [official insignia], large tonsures, broad cinctures [or sashes], bishops' or cardinals' hats or maces, and like jugglery would in the mean time be forgotten. if we first had performed god's command and order in the spiritual and secular estate we would find time enough to reform food, clothing, tonsures, and surplices. but if we want to swallow such camels, and, instead, strain at gnats, let the beams stand and judge the motes, we also might indeed be satisfied with the council. therefore i have presented few articles; for we have without this so many commands of god to observe in the church, the state and the family that we can never fulfil them. what, then, is the use, or what does it profit that many decrees and statutes thereon are made in the council, especially when these chief matters commanded of god are neither regarded nor observed? just as though he were bound to honor our jugglery as a reward of our treading his solemn commandments under foot. but our sins weigh upon us and cause god not to be gracious to us; for we do not repent, and, besides, wish to defend every abomination. o lord jesus christ, do thou thyself convoke a council, and deliver thy servants by thy glorious advent! the pope and his adherents are done for; they will have none of thee. do thou, then, help us, who are poor and needy, who sigh to thee, and beseech thee earnestly, according to the grace which thou hast given us, through thy holy ghost who liveth and reigneth with thee and the father, blessed forever. amen. the first part treats of the sublime articles concerning the divine majesty, as: i. that father, son, and holy ghost, three distinct persons in one divine essence and nature, are one god, who has created heaven and earth. ii. that the father is begotten of no one; the son of the father; the holy ghost proceeds from father and son. iii. that not the father nor the holy ghost but the son became man. iv. that the son became man in this manner, that he was conceived, without the cooperation of man, by the holy ghost, and was born of the pure, holy [and always] virgin mary. afterwards he suffered, died, was buried, descended to hell, rose from the dead, ascended to heaven, sits at the right hand of god, will come to judge the quick and the dead, etc. as the creed of the apostles, as well as that of st. athanasius, and the catechism in common use for children, teach. concerning these articles there is no contention or dispute, since we on both sides confess them. therefore it is not necessary now to treat further of them. the second part treats of the articles which refer to the office and work of jesus christ, or our redemption. the first and chief article is this, that jesus christ, our god and lord, died for our sins, and was raised again for our justification, rom. , . and he alone is the lamb of god which taketh away the sins of the world, john , ; and god has laid upon him the iniquities of us all, is. , . likewise: all have sinned and are justified without merit [freely, and without their own works or merits] by his grace, through the redemption that is in christ jesus, in his blood, rom. , f. now, since it is necessary to believe this, and it cannot be otherwise acquired or apprehended by any work, law, or merit, it is clear and certain that this faith alone justifies us as st. paul says, rom. , : for we conclude that a man is justified by faith, without the deeds of the law. likewise v. : that he might be just, and the justifier of him which believeth in christ. of this article nothing can be yielded or surrendered [nor can anything be granted or permitted contrary to the same], even though heaven and earth, and whatever will not abide, should sink to ruin. for there is none other name under heaven, given among men whereby we must be saved, says peter, acts , . and with his stripes we are healed, is. , . and upon this article all things depend which we teach and practice in opposition to the pope, the devil, and the [whole] world. therefore, we must be sure concerning this doctrine, and not doubt; for otherwise all is lost, and the pope and devil and all things gain the victory and suit over us. article ii: of the mass. that the mass in the papacy must be the greatest and most horrible abomination, as it directly and powerfully conflicts with this chief article, and yet above and before all other popish idolatries it has been the chief and most specious. for it has been held that this sacrifice or work of the mass, even though it be rendered by a wicked [and abandoned] scoundrel, frees men from sins, both in this life and also in purgatory, while only the lamb of god shall and must do this, as has been said above. of this article nothing is to be surrendered or conceded, because the first article does not allow it. if, perchance, there were reasonable papists we might speak moderately and in a friendly way, thus: first, why they so rigidly uphold the mass. for it is but a pure invention of men, and has not been commanded by god; and every invention of man we may [safely] discard, as christ declares, matt. , : in vain do they worship me, teaching for doctrines the commandments of men. secondly. it is an unnecessary thing, which can be omitted without sin and danger. thirdly. the sacrament can be received in a better and more blessed way [more acceptable to god], (yea, the only blessed way), according to the institution of christ. why, then, do they drive the world to woe and [extreme] misery on account of a fictitious, unnecessary matter, which can be well obtained in another and more blessed way? let [care be taken that] it be publicly preached to the people that the mass as men's twaddle [commentitious affair or human figment] can be omitted without sin, and that no one will be condemned who does not observe it, but that he can be saved in a better way without the mass. i wager [thus it will come to pass] that the mass will then collapse of itself, not only among the insane [rude] common people, but also among all pious, christian, reasonable, god-fearing hearts; and that the more, when they would hear that the mass is a [very] dangerous thing, fabricated and invented without the will and word of god. fourthly. since such innumerable and unspeakable abuses have arisen in the whole world from the buying and selling of masses, the mass should by right be relinquished, if for no other purpose than to prevent abuses, even though in itself it had something advantageous and good. how much more ought we to relinquish it, so as to prevent [escape] forever these horrible abuses, since it is altogether unnecessary, useless, and dangerous, and we can obtain everything by a more necessary, profitable, and certain way without the mass. fifthly. but since the mass is nothing else and can be nothing else (as the canon and all books declare), than a work of men (even of wicked scoundrels), by which one attempts to reconcile himself and others to god, and to obtain and merit the remission of sins and grace (for thus the mass is observed when it is observed at the very best; otherwise what purpose would it serve?), for this very reason it must and should [certainly] be condemned and rejected. for this directly conflicts with the chief article, which says that it is not a wicked or a godly hireling of the mass with his own work, but the lamb of god and the son of god, that taketh away our sins. but if any one should advance the pretext that as an act of devotion he wishes to administer the sacrament, or communion, to himself, he is not in earnest [he would commit a great mistake, and would not be speaking seriously and sincerely]. for if he wishes to commune in sincerity, the surest and best way for him is in the sacrament administered according to christ's institution. but that one administer communion to himself is a human notion, uncertain, unnecessary, yea, even prohibited. and he does not know what he is doing, because without the word of god he obeys a false human opinion and invention. so, too, it is not right (even though the matter were otherwise correct) for one to use the common sacrament of [belonging to] the church according to his own private devotion, and without god's word and apart from the communion of the church to trifle therewith. this article concerning the mass will be the whole business of the council. [the council will perspire most over, and be occupied with this article concerning the mass.] for if it were [although it would be] possible for them to concede to us all the other articles, yet they could not concede this. as campegius said at augsburg that he would be torn to pieces before he would relinquish the mass, so, by the help of god, i, too, would suffer myself to be reduced to ashes before i would allow a hireling of the mass, be he good or bad, to be made equal to christ jesus, my lord and savior, or to be exalted above him. thus we are and remain eternally separated and opposed to one another. they feel well enough that when the mass falls, the papacy lies in ruins. before they will permit this to occur, they will put us all to death if they can. in addition to all this, this dragon's tail, [i mean] the mass, has begotten a numerous vermin-brood of manifold idolatries. first, purgatory. here they carried their trade into purgatory by masses for souls, and vigils, and weekly, monthly, and yearly celebrations of obsequies, and finally by the common week and all souls day, by soul-baths so that the mass is used almost alone for the dead, although christ has instituted the sacrament alone for the living. therefore purgatory, and every solemnity, rite, and commerce connected with it, is to be regarded as nothing but a specter of the devil. for it conflicts with the chief article [which teaches] that only christ, and not the works of men, are to help [set free] souls. not to mention the fact that nothing has been [divinely] commanded or enjoined upon us concerning the dead. therefore all this may be safely omitted, even if it were no error and idolatry. the papists quote here augustine and some of the fathers who are said to have written concerning purgatory, and they think that we do not understand for what purpose and to what end they spoke as they did. st. augustine does not write that there is a purgatory nor has he a testimony of scripture to constrain him thereto, but he leaves it in doubt whether there is one, and says that his mother asked to be remembered at the altar or sacrament. now, all this is indeed nothing but the devotion of men, and that, too, of individuals, and does not establish an article of faith, which is the prerogative of god alone. our papists, however, cite such statements [opinions] of men in order that men should believe in their horrible, blasphemous, and cursed traffic in masses for souls in purgatory [or in sacrifices for the dead and oblations], etc. but they will never prove these things from augustine. now, when they have abolished the traffic in masses for purgatory, of which augustine never dreamt, we will then discuss with them whether the expressions of augustine without scripture [being without the warrant of the word] are to be admitted, and whether the dead should be remembered at the eucharist. for it will not do to frame articles of faith from the works or words of the holy fathers; otherwise their kind of fare, of garments, of house, etc., would have to become an article of faith, as was done with relies. [we have, however, another rule, namely] the rule is: the word of god shall establish articles of faith, and no one else, not even an angel. secondly. from this it has followed that evil spirits have perpetrated much knavery [exercised their malice] by appearing as the souls of the departed, and with unspeakable [horrible] lies and tricks demanded masses, vigils, pilgrimages, and other alms. all of which we had to receive as articles of faith, and to live accordingly; and the pope confirmed these things, as also the mass and all other abominations. here, too, there is no [cannot and must not be any] yielding or surrendering. thirdly. [hence arose] the pilgrimages. here, too, masses, the remission of sins and the grace of god were sought, for the mass controlled everything. now it is indeed certain that such pilgrimages, without the word of god, have not been commanded us, neither are they necessary, since we can have these things [the soul can be cared for] in a better way, and can omit these pilgrimages without any sin and danger. why therefore do they leave at home [desert] their own parish [their called ministers, their parishes], the word of god, wives, children, etc., who are ordained and [attention to whom is necessary and has been] commanded, and run after these unnecessary, uncertain, pernicious will-o'-the-wisps of the devil [and errors]? unless the devil was riding [made insane] the pope, causing him to praise and establish these practices, whereby the people again and again revolted from christ to their own works, and became idolaters, which is worst of all; moreover, it is neither necessary nor commanded, but is senseless and doubtful, and besides harmful. hence here, too, there can be no yielding or surrendering [to yield or concede anything here is not lawful], etc. and let this be preached, that such pilgrimages are not necessary, but dangerous; and then see what will become of them. [for thus they will perish of their own accord.] fourthly. fraternities [or societies], in which cloisters, chapters, vicars have assigned and communicated (by a legal contract and sale) all masses and good works, etc., both for the living and the dead. this is not only altogether a human bauble, without the word of god, entirely unnecessary and not commanded, but also contrary to the chief article, of redemption. therefore it is in no way to be tolerated. fifthly. the relics, in which there are found so many falsehoods and tomfooleries concerning the bones of dogs and horses, that even the devil has laughed at such rascalities, ought long ago to have been condemned, even though there were some good in them; and so much the more because they are without the word of god; being neither commanded nor counseled, they are an entirely unnecessary and useless thing. but the worst is that [they have imagined that] these relics had to work indulgence and the forgiveness of sins [and have revered them] as a good work and service of god, like the mass, etc. sixthly. here belong the precious indulgences granted (but only for money) both to the living and the dead, by which the miserable [sacrilegious and accursed] judas, or pope, has sold the merit of christ, together with the superfluous merits of all saints and of the entire church, etc. all these things [and every single one of them] are not to be borne, and are not only without the word of god, without necessity, not commanded, but are against the chief article. for the merit of christ is [apprehended and] obtained not by our works or pence, but from grace through faith, without money and merit; and is offered [and presented] not through the power of the pope, but through the preaching of god's word. of the invocation of saints. the invocation of saints is also one of the abuses of antichrist conflicting with the chief article, and destroys the knowledge of christ. neither is it commanded nor counseled, nor has it any example [or testimony] in scripture, and even though it were a precious thing, as it is not [while, on the contrary, it is a most harmful thing], in christ we have everything a thousandfold better [and surer, so that we are not in need of calling upon the saints]. and although the angels in heaven pray for us (as christ himself also does), as also do the saints on earth, and perhaps also in heaven, yet it does not follow thence that we should invoke and adore the angels and saints, and fast, hold festivals, celebrate mass in their honor, make offerings, and establish churches, altars, divine worship, and in still other ways serve them, and regard them as helpers in need [as patrons and intercessors], and divide among them all kinds of help, and ascribe to each one a particular form of assistance, as the papists teach and do. for this is idolatry, and such honor belongs alone to god. for as a christian and saint upon earth you can pray for me, not only in one, but in many necessities. but for this reason i am not obliged to adore and invoke you, and celebrate festivals, fast, make oblations, hold masses for your honor [and worship], and put my faith in you for my salvation. i can in other ways indeed honor, love, and thank you in christ. if now such idolatrous honor were withdrawn from angels and departed saints, the remaining honor would be without harm and would quickly be forgotten. for when advantage and assistance, both bodily and spiritual, are no more to be expected, the saints will not be troubled [the worship of the saints will soon vanish], neither in their graves nor in heaven. for without a reward or out of pure love no one will much remember, or esteem, or honor them [bestow on them divine honor]. in short, the mass itself and anything that proceeds from it, and anything that is attached to it, we cannot tolerate, but must condemn, in order that we may retain the holy sacrament pure and certain, according to the institution of christ, employed and received through faith. article iii: of chapters and cloisters. that chapters and cloisters [colleges of canons and communistic dwellings], which were formerly founded with the good intention [of our forefathers] to educate learned men and chaste [and modest] women, ought again to be turned to such use, in order that pastors, preachers, and other ministers of the churches may be had, and likewise other necessary persons [fitted] for [the political administration of] the secular government [or for the commonwealth] in cities and countries, and well-educated, maidens for mothers and housekeepers, etc. if they will not serve this purpose, it is better that they be abandoned or razed, rather than [continued and], with their blasphemous services invented by men, regarded as something better than the ordinary christian life and the offices and callings ordained by god. for all this also is contrary to the first chief article concerning the redemption made through jesus christ. add to this that (like all other human inventions) these have neither been commanded; they are needless and useless, and, besides, afford occasion for dangerous and vain labor [dangerous annoyances and fruitless worship], such services as the prophets call aven, i.e., pain and labor. article iv: of the papacy. that the pope is not, according to divine law or according to the word of god the head of all christendom (for this [name] belongs to one only, whose name is jesus christ), but is only the bishop and pastor of the church at rome, and of those who voluntarily or through a human creature (that is, a political magistrate) have attached themselves to him, to be christians, not under him as a lord, but with him as brethren [colleagues] and comrades, as the ancient councils and the age of st. cyprian show. but to-day none of the bishops dare to address the pope as brother as was done at that time [in the age of cyprian]; but they must call him most gracious lord, even though they be kings or emperors. this [such arrogance] we will not, cannot, must not take upon our conscience [with a good conscience approve]. let him, however, who will do it, do so without us [at his own risk]. hence it follows that all things which the pope, from a power so false, mischievous, blasphemous, and arrogant, has done and undertaken, have been and still are purely diabolical affairs and transactions (with the exception of such things as pertain to the secular government, where god often permits much good to be effected for a people, even through a tyrant and [faithless] scoundrel) for the ruin of the entire holy [catholic or] christian church (so far as it is in his power) and for the destruction of the first and chief article concerning the redemption made through jesus christ. for all his bulls and books are extant, in which he roars like a lion (as the angel in rev. depicts him), [crying out] that no christian can be saved unless he obeys him and is subject to him in all things that he wishes, that he says, and that he does. all of which amounts to nothing less than saying: although you believe in christ, and have in him [alone] everything that is necessary to salvation, yet it is nothing and all in vain unless you regard [have and worship] me as your god, and be subject and obedient to me. and yet it is manifest that the holy church has been without the pope for at least more than five hundred years, and that even to the present day the churches of the greeks and of many other languages neither have been nor are yet under the pope. besides, as often remarked, it is a human figment which is not commanded, and is unnecessary and useless; for the holy christian [or catholic] church can exist very well without such a head, and it would certainly have remained better [purer, and its career would have been more prosperous] if such a head had not been raised up by the devil. and the papacy is also of no use in the church, because it exercises no christian office; and therefore it is necessary for the church to continue and to exist without the pope. and supposing that the pope would yield this point, so as not to be supreme by divine right or from gods command, but that we must have [there must be elected] a [certain] head, to whom all the rest adhere [as their support] in order that the [concord and] unity of christians may be preserved against sects and heretics, and that such a head were chosen by men, and that it were placed within the choice and power of men to change or remove this head, just as the council of constance adopted nearly this course with reference to the popes, deposing three and electing a fourth; supposing, i say, that the pope and see at rome would yield and accept this (which, nevertheless, is impossible; for thus he would have to suffer his entire realm and estate to be overthrown and destroyed, with all his rights and books, a thing which, to speak in few words, he cannot do), nevertheless, even in this way christianity would not be helped, but many more sects would arise than before. for since men would have to be subject to this head, not from god's command, but from their personal good pleasure, it would easily and in a short time be despised, and at last retain no member; neither would it have to be forever confined to rome or any other place, but it might be wherever and in whatever church god would grant a man fit for the [taking upon him such a great] office. oh, the complicated and confused state of affairs [perplexity] that would result! therefore the church can never be better governed and preserved than if we all live under one head, christ, and all the bishops equal in office (although they be unequal in gifts), be diligently joined in unity of doctrine, faith, sacraments, prayer, and works of love, etc., as st. jerome writes that the priests at alexandria together and in common governed the churches, as did also the apostles, and afterwards all bishops throughout all christendom, until the pope raised his head above all. this teaching shows forcefully that the pope is the very antichrist, who has exalted himself above, and opposed himself against christ because he will not permit christians to be saved without his power, which, nevertheless, is nothing, and is neither ordained nor commanded by god. this is, properly speaking to exalt himself above all that is called god as paul says, thess. , . even the turks or the tartars, great enemies of christians as they are, do not do this, but they allow whoever wishes to believe in christ, and take bodily tribute and obedience from christians. the pope, however, prohibits this faith, saying that to be saved a person must obey him. this we are unwilling to do, even though on this account we must die in god s name. this all proceeds from the fact that the pope has wished to be called the supreme head of the christian church by divine right. accordingly he had to make himself equal and superior to christ, and had to cause himself to be proclaimed the head and then the lord of the church, and finally of the whole world, and simply god on earth, until he has dared to issue commands even to the angels in heaven. and when we distinguish the pope s teaching from, or measure and hold it against, holy scripture, it is found [it appears plainly] that the pope s teaching, where it is best, has been taken from the imperial and heathen law and treats of political matters and decisions or rights, as the decretals show; furthermore, it teaches of ceremonies concerning churches, garments, food, persons and [similar] puerile, theatrical and comical things without measure, but in all these things nothing at all of christ, faith, and the commandments of god. lastly, it is nothing else than the devil himself, because above and against god he urges [and disseminates] his [papal] falsehoods concerning masses, purgatory, the monastic life, one's own works and [fictitious] divine worship (for this is the very papacy [upon each of which the papacy is altogether founded and is standing]), and condemns, murders and tortures all christians who do not exalt and honor these abominations [of the pope] above all things. therefore, just as little as we can worship the devil himself as lord and god, we can endure his apostle, the pope, or antichrist, in his rule as head or lord. for to lie and to kill, and to destroy body and soul eternally, that is wherein his papal government really consists, as i have very clearly shown in many books. in these four articles they will have enough to condemn in the council. for they cannot and will not concede us even the least point in one of these articles. of this we should be certain, and animate ourselves with [be forewarned and made firm in] the hope that christ, our lord, has attacked his adversary, and he will press the attack home [pursue and destroy him] both by his spirit and coming. amen. for in the council we will stand not before the emperor or the political magistrate, as at augsburg (where the emperor published a most gracious edict, and caused matters to be heard kindly [and dispassionately]), but [we will appear] before the pope and devil himself, who intends to listen to nothing, but merely [when the case has been publicly announced] to condemn, to murder and to force us to idolatry. therefore we ought not here to kiss his feet, or to say: thou art my gracious lord, but as the angel in zechariah , said to satan: the lord rebuke thee, o satan. the third part of the articles. concerning the following articles we may [will be able to] treat with learned and reasonable men, or among ourselves. the pope and his [the papal] government do not care much about these. for with them conscience is nothing, but money, [glory] honors, power are [to them] everything. i. of sin. here we must confess, as paul says in rom. , , that sin originated [and entered the world] from one man adam, by whose disobedience all men were made sinners, [and] subject to death and the devil. this is called original or capital sin. the fruits of this sin are afterwards the evil deeds which are forbidden in the ten commandments, such as [distrust] unbelief, false faith, idolatry, to be without the fear of god, presumption [recklessness], despair, blindness [or complete loss of sight], and, in short not to know or regard god; furthermore to lie, to swear by [to abuse] god's name [to swear falsely], not to pray, not to call upon god, not to regard [to despise or neglect] god's word, to be disobedient to parents, to murder, to be unchaste, to steal, to deceive, etc. this hereditary sin is so deep and [horrible] a corruption of nature that no reason can understand it, but it must be [learned and] believed from the revelation of scriptures, ps. , ; rom. , ff.; ex. , ; gen. , ff. hence, it is nothing but error and blindness in regard to this article what the scholastic doctors have taught, namely: that since the fall of adam the natural powers of man have remained entire and incorrupt, and that man by nature has a right reason and a good will; which things the philosophers teach. again that man has a free will to do good and omit evil, and, conversely, to omit good and do evil. again, that man by his natural powers can observe and keep [do] all the commands of god. again, that, by his natural powers, man can love god above all things and his neighbor as himself. again, if a man does as much as is in him, god certainly grants him his grace. again, if he wishes to go to the sacrament, there is no need of a good intention to do good, but it is sufficient if he has not a wicked purpose to commit sin; so entirely good is his nature and so efficacious the sacrament. [again,] that it is not founded upon scripture that for a good work the holy ghost with his grace is necessary. such and many similar things have arisen from want of understanding and ignorance as regards both this sin and christ, our savior and they are truly heathen dogmas, which we cannot endure. for if this teaching were right [approved], then christ has died in vain, since there is in man no defect nor sin for which he should have died; or he would have died only for the body, not for the soul, inasmuch as the soul is [entirely] sound, and the body only is subject to death. ii. of the law here we hold that the law was given by god, first, to restrain sin by threats and the dread of punishment, and by the promise and offer of grace and benefit. but all this miscarried on account of the wickedness which sin has wrought in man. for thereby a part [some] were rendered worse, those, namely, who are hostile to [hate] the law, because it forbids what they like to do, and enjoins what they do not like to do. therefore, wherever they can escape [if they were not restrained by] punishment, they [would] do more against the law than before. these, then, are the rude and wicked [unbridled and secure] men, who do evil wherever they [notice that they] have the opportunity. the rest become blind and arrogant [are smitten with arrogance and blindness], and [insolently] conceive the opinion that they observe and can observe the law by their own powers, as has been said above concerning the scholastic theologians; thence come the hypocrites and [self-righteous or] false saints. but the chief office or force of the law is that it reveal original sin with all its fruits, and show man how very low his nature has fallen, and has become [fundamentally and] utterly corrupted; as the law must tell man that he has no god nor regards [cares for] god, and worships other gods, a matter which before and without the law he would not have believed. in this way he becomes terrified, is humbled, desponds, despairs, and anxiously desires aid, but sees no escape; he begins to be an enemy of [enraged at] god, and to murmur, etc. this is what paul says, rom. , : the law worketh wrath. and rom. , : sin is increased by the law. [the law entered that the offense might abound.] iii. of repentance. this office [of the law] the new testament retains and urges, as st. paul, rom. , does, saying: the wrath of god is revealed from heaven against all ungodliness and unrighteousness of men. again, , : all the world is guilty before god. no man is righteous before him. and christ says, john , : the holy ghost will reprove the world of sin. this, then, is the thunderbolt of god by which he strikes in a heap [hurls to the ground] both manifest sinners and false saints [hypocrites], and suffers no one to be in the right [declares no one righteous], but drives them all together to terror and despair. this is the hammer, as jeremiah says, , : is not my word like a hammer that breaketh the rock in pieces? this is not activa contritio or manufactured repentance, but passiva contritio [torture of conscience], true sorrow of heart, suffering and sensation of death. this, then, is what it means to begin true repentance; and here man must hear such a sentence as this: you are all of no account, whether you be manifest sinners or saints [in your own opinion]; you all must become different and do otherwise than you now are and are doing [no matter what sort of people you are], whether you are as great, wise, powerful, and holy as you may. here no one is [righteous, holy], godly, etc. but to this office the new testament immediately adds the consolatory promise of grace through the gospel, which must be believed, as christ declares, mark , : repent and believe the gospel, i.e., become different and do otherwise, and believe my promise. and john, preceding him, is called a preacher of repentance, however, for the remission of sins, i.e., john was to accuse all, and convict them of being sinners, that they might know what they were before god, and might acknowledge that they were lost men, and might thus be prepared for the lord, to receive grace, and to expect and accept from him the remission of sins. thus also christ himself says, luke , : repentance and remission of sins must be preached in my name among all nations. but whenever the law alone, without the gospel being added exercises this its office there is [nothing else than] death and hell, and man must despair, like saul and judas; as st. paul, rom. , , says: through sin the law killeth. on the other hand, the gospel brings consolation and remission not only in one way, but through the word and sacraments, and the like, as we shall hear afterward in order that [thus] there is with the lord plenteous redemption, as ps. , says against the dreadful captivity of sin. however, we must now contrast the false repentance of the sophists with true repentance, in order that both may be the better understood. of the false repentance of the papists. it was impossible that they should teach correctly concerning repentance, since they did not [rightly] know the real sins [the real sin]. for, as has been shown above, they do not believe aright concerning original sin, but say that the natural powers of man have remained [entirely] unimpaired and incorrupt; that reason can teach aright, and the will can in accordance therewith do aright [perform those things which are taught], that god certainly bestows his grace when a man does as much as is in him, according to his free will. it had to follow thence [from this dogma] that they did [must do] penance only for actual sins such as wicked thoughts to which a person yields (for wicked emotion [concupiscence, vicious feelings, and inclinations], lust and improper dispositions [according to them] are not sins ), and for wicked words and wicked deeds, which free will could readily have omitted. and of such repentance they fix three parts contrition, confession, and satisfaction, with this [magnificent] consolation and promise added: if man truly repent, [feel remorse,] confess, render satisfaction, he thereby would have merited forgiveness, and paid for his sins before god [atoned for his sins and obtained a plenary redemption]. thus in repentance they instructed men to repose confidence in their own works. hence the expression originated, which was employed in the pulpit when public absolution was announced to the people: prolong o god, my life, until i shall make satisfaction for my sins and amend my life. there was here [profound silence and] no mention of christ nor faith; but men hoped by their own works to overcome and blot out sins before god. and with this intention we became priests and monks, that we might array ourselves against sin. as to contrition, this is the way it was done: since no one could remember all his sins (especially as committed through an entire year), they inserted this provision, namely, that if an unknown sin should be remembered later [if the remembrance of a concealed sin should perhaps return], this also must be repented of and confessed etc. meanwhile they were [the person was] commended to the grace of god. moreover, since no one could know how great the contrition ought to be in order to be sufficient before god, they gave this consolation: he who could not have contrition, at least ought to have attrition, which i may call half a contrition or the beginning of contrition, for they have themselves understood neither of these terms nor do they understand them now, as little as i. such attrition was reckoned as contrition when a person went to confession. and when it happened that any one said that he could not have contrition nor lament his sins (as might have occurred in illicit love or the desire for revenge, etc.), they asked whether he did not wish or desire to have contrition [lament]. when one would reply yes (for who, save the devil himself, would here say no?), they accepted this as contrition, and forgave him his sins on account of this good work of his [which they adorned with the name of contrition]. here they cited the example of st. bernard, etc. here we see how blind reason, in matters pertaining to god, gropes about, and, according to its own imagination, seeks for consolation in its own works, and cannot think of [entirely forgets] christ and faith. but if it be [clearly] viewed in the light, this contrition is a manufactured and fictitious thought [or imagination], derived from man's own powers, without faith and without the knowledge of christ. and in it the poor sinner, when he reflected upon his own lust and desire for revenge, would sometimes [perhaps] have laughed rather than wept [either laughed or wept, rather than to think of something else], except such as either had been truly struck by [the lightning of] the law, or had been vainly vexed by the devil with a sorrowful spirit. otherwise [with the exception of these persons] such contrition was certainly mere hypocrisy, and did not mortify the lust for sins [flames of sin]; for they had to grieve, while they would rather have continued to sin, if it had been free to them. as regards confession, the procedure was this: every one had [was enjoined] to enumerate all his sins (which is an impossible thing). this was a great torment. from such as he had forgotten [but if any one had forgotten some sins] he would be absolved on the condition that, if they would occur to him, he must still confess them. in this way he could never know whether he had made a sufficiently pure confession [perfectly and correctly], or when confessing would ever have an end. yet he was pointed to his own works, and comforted thus: the more fully [sincerely and frankly] one confesses, and the more he humiliates himself and debases himself before the priest, the sooner and better he renders satisfaction for his sins; for such humility certainly would earn grace before god. here, too, there was no faith nor christ, and the virtue of the absolution was not declared to him, but upon his enumeration of sins and his self-abasement depended his consolation. what torture, rascality, and idolatry such confession has produced is more than can be related. as to satisfaction, this is by far the most involved [perplexing] part of all. for no man could know how much to render for a single sin, not to say how much for all. here they have resorted to the device of imposing a small satisfaction, which could indeed be rendered, as five paternosters, a day's fast, etc.; for the rest [that was lacking] of the [in their] repentance they were directed to purgatory. here, too, there was nothing but anguish and [extreme] misery. [for] some thought that they would never get out of purgatory, because, according to the old canons seven years' repentance is required for a single mortal sin. nevertheless, confidence was placed upon our work of satisfaction, and if the satisfaction could have been perfect, confidence would have been placed in it entirely, and neither faith nor christ would have been of use. but this confidence was impossible. for although any one had done penance in that way for a hundred years, he would still not have known whether he had finished his penance. that meant forever to do penance and never to come to repentance. here now the holy see at rome, coming to the aid of the poor church, invented indulgences, whereby it forgave and remitted [expiation or] satisfaction, first, for a single instance, for seven years, for a hundred years and distributed them among the cardinals and bishops, so that one could grant indulgence for a hundred years and another for a hundred days. but he reserved to himself alone the power to remit the entire satisfaction. now, since this began to yield money, and the traffic in bulls became profitable he devised the golden jubilee year [a truly goldbearing year], and fixed it at rome. he called this the remission of all punishment and guilt. then the people came running, because every one would fain have been freed from this grievous, unbearable burden. this meant to find [dig up] and raise the treasures of the earth. immediately the pope pressed still further, and multiplied the golden years one upon another. but the more he devoured money, the wider grew his maw. later, therefore, he issued them [those golden years of his] by his legates [everywhere] to the countries, until all churches and houses were full of the golden year. at last he also made an inroad into purgatory among the dead, first, by founding masses and vigils, afterwards, by indulgences and the golden year, and finally souls became so cheap that he released one for a farthing. but all this, too, was of no avail. for although the pope taught men to depend upon, and trust in, these indulgences [for salvation], yet he rendered the [whole] matter again uncertain. for in his bulls he declares: whoever would share in the indulgences or a golden year must be contrite, and have confessed, and pay money. now, we have heard above that this contrition and confession are with them uncertain and hypocrisy. likewise, also no one knew what soul was in purgatory, and if some were therein, no one knew which had properly repented and confessed. thus he took the precious money [the pope snatched up the holy pence], and comforted them meanwhile with [led them to confidence in] his power and indulgence, and [then again led them away from that and] directed them again to their uncertain work. if, now [although], there were some who did not believe [acknowledge] themselves guilty of such actual sins in [committed by] thoughts, words, and works,--as i, and such as i, in monasteries and chapters [fraternities or colleges of priests], wished to be monks and priests, and by fasting, watching, praying, saying mass, coarse garments, and hard beds, etc., fought against [strove to resist] evil thoughts, and in full earnest and with force wanted to be holy, and yet the hereditary, inborn evil sometimes did in sleep what it is wont to do (as also st. augustine and jerome among others confess),--still each one held the other in esteem, so that some, according to our teaching, were regarded as holy, without sin and full of good works, so much so that with this mind we would communicate and sell our good works to others, as being superfluous to us for heaven. this is indeed true, and seals, letters, and instances [that this happened] are at hand. [when there were such, i say] these did not need repentance. for of what would they repent, since they had not indulged wicked thoughts? what would they confess [concerning words not uttered], since they had avoided words? for what should they render satisfaction, since they were so guiltless of any deed that they could even sell their superfluous righteousness to other poor sinners? such saints were also the pharisees and scribes in the time of christ. here comes the fiery angel, st. john [rev. ], the true preacher of [true] repentance, and with one [thunderclap and] bolt hurls both [those selling and those buying works] on one heap, and says: repent! matt. , . now, the former [the poor wretches] imagine: why, we have repented! the latter [the rest] say: we need no repentance. john says: repent ye, both of you, for ye are false penitents; so are these [the rest] false saints [or hypocrites], and all of you on either side need the forgiveness of sins, because neither of you know what true sin is not to say anything about your duty to repent of it and shun it. for no one of you is good; you are full of unbelief, stupidity, and ignorance of god and god's will. for here he is present of whose fulness have all we received, and grace for grace, john , , and without him no man can be just before god. therefore, if you wish to repent, repent aright- your penance will not accomplish anything [is nothing]. and you hypocrites, who do not need repentance, you serpents' brood, who has assured you that you will escape the wrath to come? etc. matt. , ; luke , . in the same way paul also preaches, rom. , - : there is none righteous, there is none that understandeth, there is none that seeketh after god, there is none that doeth good, no not one; they are all gone out of the way; they are together become unprofitable. and acts , : god now commandeth all men everywhere to repent. "all men," he says; no one excepted who is a man. this repentance teaches us to discern sin, namely, that we are altogether lost, and that there is nothing good in us from head to foot [both within and without], and that we must absolutely become new and other men. this repentance is not piecemeal [partial] and beggarly [fragmentary], like that which does penance for actual sins, nor is it uncertain like that. for it does not debate what is or is not sin, but hurls everything on a heap, and says: all in us is nothing but sin [affirms that, with respect to us, all is simply sin (and there is nothing in us that is not sin and guilt)]. what is the use of [for why do we wish] investigating, dividing, or distinguishing a long time? for this reason, too, this contrition is not [doubtful or] uncertain. for there is nothing left with which we can think of any good thing to pay for sin, but there is only a sure despairing concerning all that we are, think, speak, or do [all hope must be cast aside in respect of everything], etc. in like manner confession, too, cannot be false, uncertain, or piecemeal [mutilated or fragmentary]. for he who confesses that all in him is nothing but sin comprehends all sins excludes none, forgets none. neither can the satisfaction be uncertain, because it is not our uncertain, sinful work, but it is the suffering and blood of the [spotless and] innocent lamb of god who taketh away the sin of the world. of this repentance john preaches, and afterwards christ in the gospel, and we also. by this [preaching of] repentance we dash to the ground the pope and everything that is built upon our good works. for all is built upon a rotten and vain foundation, which is called a good work or law, even though no good work is there, but only wicked works, and no one does the law (as christ, john , , says), but all transgress it. therefore the building [that is raised upon it] is nothing but falsehood and hypocrisy, even [in the part] where it is most holy and beautiful. and in christians this repentance continues until death, because, through the entire life it contends with sin remaining in the flesh, as paul, rom. , - , [shows] testifies that he wars with the law in his members, etc.; and that, not by his own powers, but by the gift of the holy ghost that follows the remission of sins. this gift daily cleanses and sweeps out the remaining sins, and works so as to render man truly pure and holy. the pope, the theologians, the jurists, and every other man know nothing of this [from their own reason], but it is a doctrine from heaven, revealed through the gospel, and must suffer to be called heresy by the godless saints [or hypocrites]. on the other hand, if certain sectarists would arise, some of whom are perhaps already extant, and in the time of the insurrection [of the peasants] came to my own view, holding that all those who had once received the spirit or the forgiveness of sins, or had become believers, even though they should afterwards sin, would still remain in the faith, and such sin would not harm them, and [hence] crying thus: "do whatever you please; if you believe, it all amounts to nothing; faith blots out all sins," etc.--they say, besides, that if any one sins after he has received faith and the spirit, he never truly had the spirit and faith: i have had before me [seen and heard] many such insane men, and i fear that in some such a devil is still remaining [hiding and dwelling]. it is, accordingly, necessary to know and to teach that when holy men, still having and feeling original sin, also daily repenting of and striving with it, happen to fall into manifest sins, as david into adultery, murder, and blasphemy, that then faith and the holy ghost has departed from them [they cast out faith and the holy ghost]. for the holy ghost does not permit sin to have dominion, to gain the upper hand so as to be accomplished, but represses and restrains it so that it must not do what it wishes. but if it does what it wishes, the holy ghost and faith are [certainly] not present. for st. john says, ep. , : whosoever is born of god doth not commit sin,... and he cannot sin. and yet it is also the truth when the same st. john says, ep. , : if we say that we have no sin, we deceive ourselves and the truth is not in us. iv. of the gospel. we will now return to the gospel, which not merely in one way gives us counsel and aid against sin; for god is superabundantly rich [and liberal] in his grace [and goodness]. first, through the spoken word by which the forgiveness of sins is preached [he commands to be preached] in the whole world; which is the peculiar office of the gospel. secondly, through baptism. thirdly, through the holy sacrament of the altar. fourthly, through the power of the keys, and also through the mutual conversation and consolation of brethren, matt. , : where two or three are gathered together, etc. v. of baptism. baptism is nothing else than the word of god in the water, commanded by his institution, or, as paul says, a washing in the word; as also augustine says: let the word come to the element, and it becomes a sacrament. and for this reason we do not hold with thomas and the monastic preachers [or dominicans] who forget the word (god's institution) and say that god has imparted to the water a spiritual power, which through the water washes away sin. nor [do we agree] with scotus and the barefooted monks [minorites or franciscan monks], who teach that, by the assistance of the divine will, baptism washes away sins, and that this ablution occurs only through the will of god, and by no means through the word or water. of the baptism of children we hold that children ought to be baptized. for they belong to the promised redemption made through christ, and the church should administer it [baptism and the announcement of that promise] to them. vi. of the sacrament of the altar. of the sacrament of the altar we hold that bread and wine in the supper are the true body and blood of christ, and are given and received not only by the godly, but also by wicked christians. and that not only one form is to be given. [for] we do not need that high art [specious wisdom] which is to teach us that under the one form there is as much as under both, as the sophists and the council of constance teach. for even if it were true that there is as much under one as under both, yet the one form only is not the entire ordinance and institution [made] ordained and commanded by christ. and we especially condemn and in god's name execrate those who not only omit both forms but also quite autocratically [tyrannically] prohibit, condemn, and blaspheme them as heresy, and so exalt themselves against and above christ, our lord and god [opposing and placing themselves ahead of christ], etc. as regards transubstantiation, we care nothing about the sophistical subtlety by which they teach that bread and wine leave or lose their own natural substance, and that there remain only the appearance and color of bread, and not true bread. for it is in perfect agreement with holy scriptures that there is, and remains, bread, as paul himself calls it, cor. , : the bread which we break. and cor. , : let him so eat of that bread. vii. of the keys. the keys are an office and power given by christ to the church for binding and loosing sin, not only the gross and well-known sins, but also the subtle, hidden, which are known only to god, as it is written in ps. , : who can understand his errors? and in rom. , st. paul himself complains that with the flesh he serves the law of sin. for it is not in our power, but belongs to god alone, to judge which, how great, and how many the sins are, as it is written in ps. , : enter not into judgment with thy servant; for in thy sight shall no man living be justified. and paul, cor. , , says: for i know nothing by myself; yet am i not hereby justified. viii. of confession. since absolution or the power of the keys is also an aid and consolation against sin and a bad conscience, ordained by christ [himself] in the gospel, confession or absolution ought by no means to be abolished in the church, especially on account of [tender and] timid consciences and on account of the untrained [and capricious] young people, in order that they may be examined, and instructed in the christian doctrine. but the enumeration of sins ought to be free to every one, as to what he wishes to enumerate or not to enumerate. for as long as we are in the flesh, we shall not lie when we say: "i am a poor man [i acknowledge that i am a miserable sinner], full of sin." rom. , : i see another law in my members, etc. for since private absolution originates in the office of the keys, it should not be despised [neglected], but greatly and highly esteemed [of the greatest worth], as [also] all other offices of the christian church. and in those things which concern the spoken, outward word, we must firmly hold that god grants his spirit or grace to no one, except through or with the preceding outward word, in order that we may [thus] be protected against the enthusiasts, i.e., spirits who boast that they have the spirit without and before the word, and accordingly judge scripture or the spoken word, and explain and stretch it at their pleasure, as muenzer did, and many still do at the present day, who wish to be acute judges between the spirit and the letter, and yet know not what they say or declare. for [indeed] the papacy also is nothing but sheer enthusiasm, by which the pope boasts that all rights exist in the shrine of his heart, and whatever he decides and commands with [in] his church is spirit and right, even though it is above and contrary to scripture and the spoken word. all this is the old devil and old serpent, who also converted adam and eve into enthusiasts, and led them from the outward word of god to spiritualizing and self-conceit, and nevertheless he accomplished this through other outward words. just as also our enthusiasts [at the present day] condemn the outward word, and nevertheless they themselves are not silent, but they fill the world with their pratings and writings, as though, indeed, the spirit could not come through the writings and spoken word of the apostles, but [first] through their writings and words he must come. why [then] do not they also omit their own sermons and writings, until the spirit himself come to men, without their writings and before them, as they boast that me has come into them without the preaching of the scriptures? but of these matters there is not time now to dispute at greater length; we have elsewhere sufficiently urged this subject. for even those who believe before baptism, or become believing in baptism, believe through the preceding outward word, as the adults, who have come to reason, must first have heard: he that believeth and is baptized shall be saved, even though they are at first unbelieving, and receive the spirit and baptism ten years afterwards. cornelius, acts , ff., had heard long before among the jews of the coming messiah, through whom he was righteous before god, and in such faith his prayers and alms were acceptable to god (as luke calls him devout and god-fearing), and without such preceding word and hearing could not have believed or been righteous. but st. peter had to reveal to him that the messiah (in whom, as one that was to come, he had hitherto believed) now had come, lest his faith concerning the coming messiah hold him captive among the hardened and unbelieving jews, but know that he was now to be saved by the present messiah, and must not, with the [rabble of the] jews deny nor persecute him. in a word, enthusiasm inheres in adam and his children from the beginning [from the first fall] to the end of the world, [its poison] having been implanted and infused into them by the old dragon, and is the origin, power [life], and strength of all heresy, especially of that of the papacy and mahomet. therefore we ought and must constantly maintain this point, that god does not wish to deal with us otherwise than through the spoken word and the sacraments. it is the devil himself whatsoever is extolled as spirit without the word and sacraments. for god wished to appear even to moses through the burning bush and spoken word; and no prophet neither elijah nor elisha, received the spirit without the ten commandments [or spoken word]. neither was john the baptist conceived without the preceding word of gabriel, nor did he leap in his mother's womb without the voice of mary. and peter says, . ep. , : the prophecy came not by the will of man; but holy men of god spake as they were moved by the holy ghost. without the outward word, however, they were not holy, much less would the holy ghost have moved them to speak when they still were unholy [or profane]; for they were holy, says he, since the holy ghost spake through them. ix. of excommunication. the greater excommunication, as the pope calls it, we regard only as a civil penalty, and it does not concern us ministers of the church. but the lesser, that is, the true christian excommunication, consists in this, that manifest and obstinate sinners are not admitted to the sacrament and other communion of the church until they amend their lives and avoid sin. and ministers ought not to mingle secular punishments with this ecclesiastical punishment, or excommunication. x. of ordination and the call. if the bishops would be true bishops [would rightly discharge their office], and would devote themselves to the church and the gospel, it might be granted to them for the sake of love and unity, but not from necessity, to ordain and confirm us and our preachers; omitting, however, all comedies and spectacular display [deceptions, absurdities, and appearances] of unchristian [heathenish] parade and pomp. but because they neither are, nor wish to be, true bishops, but worldly lords and princes, who will neither preach, nor teach, nor baptize, nor administer the lord's supper, nor perform any work or office of the church, and, moreover, persecute and condemn those who discharge these functions, having been called to do so, the church ought not on their account to remain without ministers [to be forsaken by or deprived of ministers]. therefore, as the ancient examples of the church and the fathers teach us, we ourselves will and ought to ordain suitable persons to this office; and, even according to their own laws, they have not the right to forbid or prevent us. for their laws say that those ordained even by heretics should be declared [truly] ordained and stay ordained [and that such ordination must not be changed], as st. jerome writes of the church at alexandria, that at first it was governed in common by priests and preachers, without bishops. xi. of the marriage of priests. to prohibit marriage, and to burden the divine order of priests with perpetual celibacy, they have had neither authority nor right [they have done out of malice, without any honest reason], but have acted like antichristian, tyrannical, desperate scoundrels [have performed the work of antichrist, of tyrants and the worst knaves], and have thereby caused all kinds of horrible, abominable, innumerable sins of unchastity [depraved lusts], in which they still wallow. now, as little as we or they have been given the power to make a woman out of a man or a man out of a woman, or to nullify either sex, so little have they had the power to [sunder and] separate such creatures of god, or to forbid them from living [and cohabiting] honestly in marriage with one another. therefore we are unwilling to assent to their abominable celibacy, nor will we [even] tolerate it, but we wish to have marriage free as god has instituted [and ordained] it, and we wish neither to rescind nor hinder his work; for paul says, tim. , ff., that this [prohibition of marriage] is a doctrine of devils. xii. of the church. we do not concede to them that they are the church, and [in truth] they are not [the church]; nor will we listen to those things which, under the name of church, they enjoin or forbid. for, thank god, [to-day] a child seven years old knows what the church is, namely, the holy believers and lambs who hear the voice of their shepherd. for the children pray thus: i believe in one holy [catholic or] christian church. this holiness does not consist in albs, tonsures, long gowns, and other of their ceremonies devised by them beyond holy scripture, but in the word of god and true faith. xiii. how one is justified before god, and of good works. what i have hitherto and constantly taught concerning this i know not how to change in the least, namely, that by faith, as st. peter says, we acquire a new and clean heart, and god will and does account us entirely righteous and holy for the sake of christ, our mediator. and although sin in the flesh has not yet been altogether removed or become dead, yet he will not punish or remember it. and such faith, renewal, and forgiveness of sins is followed by good works. and what there is still sinful or imperfect also in them shall not be accounted as sin or defect, even [and that, too] for christ's sake; but the entire man, both as to his person and his works, is to be called and to be righteous and holy from pure grace and mercy, shed upon us [unfolded] and spread over us in christ. therefore we cannot boast of many merits and works, if they are viewed apart from grace and mercy, but as it is written, cor. , : he that glorieth, let him glory in the lord, namely, that he has a gracious god. for thus all is well. we say, besides, that if good works do not follow, faith is false and not true. xiv. of monastic vows. as monastic vows directly conflict with the first chief article, they must be absolutely abolished. for it is of them that christ says, matt. , . ff.: i am christ, etc. for he who makes a vow to live as a monk believes that he will enter upon a mode of life holier than ordinary christians lead, and wishes to earn heaven by his own works not only for himself, but also for others; this is to deny christ. and they boast from their st. thomas that a monastic vow is equal to baptism. this is blasphemy [against god]. xv. of human traditions. the declaration of the papists that human traditions serve for the remission of sins, or merit salvation, is [altogether] unchristian and condemned, as christ says matt. , : in vain they do worship me, teaching for doctrines the commandments of men. again, titus , : that turn from the truth. again, when they declare that it is a mortal sin if one breaks these ordinances [does not keep these statutes], this, too, is not right. these are the articles on which i must stand, and, god willing, shall stand even to my death; and i do not know how to change or to yield anything in them. if any one wishes to yield anything, let him do it at the peril of his conscience. lastly, there still remains the pope's bag of impostures concerning foolish and childish articles, as, the dedication of churches, the baptism of bells, the baptism of the altarstone, and the inviting of sponsors to these rites, who would make donations towards them. such baptizing is a reproach and mockery of holy baptism, hence should not be tolerated. furthermore, concerning the consecration of wax-tapers, palm-branches, cakes, oats, [herbs,] spices, etc., which indeed, cannot be called consecrations, but are sheer mockery and fraud. and such deceptions there are without number, which we commend for adoration to their god and to themselves, until they weary of it. we will [ought to] have nothing to do with them. dr. martin luther subscribed. dr. justus jonas, rector, subscribed with his own hand. dr. john bugenhagen, pomeranus, subscribed. dr. caspar creutziger subscribed. nicholas amsdorf of magdeburg subscribed. george spalatin of altenburg subscribed. i, philip melanchthon, also regard [approve] the above articles as right and christian. but regarding the pope i hold that, if he would allow the gospel, his superiority over the bishops which he has otherwise, is conceded to him by human right also by us, for the sake of the peace and general unity of those christians who are also under him, and may be under him hereafter. john agricola of eisleben subscribed. gabriel didymus subscribed. i, dr. urban rhegius, superintendent of the churches in the duchy of lueneburg, subscribe in my own name and in the name of my brethren, and of the church of hanover. i, stephen agricola, minister at hof, subscribe. also i, john draconites, professor and minister at marburg, subscribe. i, conrad figenbotz, for the glory of god subscribe that i have thus believed, and am still preaching and firmly believing as above. i, andrew osiander of nuernberg, subscribe. i, magister veit dieterich, minister at nuernberg, subscribe. i, erhard schnepf, preacher at stuttgart, subscribe. conrad oettinger, preacher of duke ulrich at pforzheim. simon schneeweiss, pastor of the church at crailsheim. i, john schlagenhaufen, pastor of the church at koethen, subscribe. the reverend magister george helt of forchheim. the reverend magister adam of fulda, preacher in hesse. the reverend magister anthony corvinus, preacher in hesse. i, doctor john bugenhagen, pomeranus, again subscribe in the name of magister john brentz, as on departing from smalcald he directed me orally and by a letter, which i have shown to these brethren who have subscribed. i, dionysius melander, subscribe to the confession, the apology, and the concordia on the subject of the eucharist. paul rhodius, superintendent of stettin. gerard oemcken, superintendent of the church at minden. i, brixius northanus, minister of the church of christ which is at soest, subscribe to the articles of the reverend father martin luther, and confess that hitherto i have thus believed and taught, and by the spirit of christ i shall continue thus to believe and teach. michael caelius, preacher at mansfeld, subscribed. the reverend magister peter geltner preacher at frankfort, subscribed. wendal faber, pastor of seeburg in mansfeld. i, john aepinus, subscribe. likewise, i, john amsterdam of bremen. i, frederick myconius, pastor of the church at gotha in thuringia, subscribe in my own name and in that of justus menius of eisenach. i, doctor john lang, preacher of the church at erfurt, subscribe with my own hand in my own name, and in that of my other coworkers in the gospel, namely: the reverend licentiate ludwig platz of melsungen. the reverend magister sigismund kirchner, the reverend wolfgang kiswetter, the reverend melchior weitmann the reverend john thall. the reverend john kilian. the reverend nicholas faber. the reverend andrew menser. and i, egidius mechler, have subscribed with my own hand. the way of salvation in the lutheran church. by rev. g.h. gerberding, a.m., pastor of st. mark's evangelical lutheran church, fargo, dakota. ____________ written for the common people. ____________ with an introduction by rev. m. rhodes, d.d. ____________ published for the author. ____________ eleventh thousand. revised and improved lutheran publication society, philadelphia, pa. ____________ copyrighted, , by g.h. gerberding. ____________ all rights reserved. ____________ to the united english lutheran church of the future; joined together in the bonds of one faith, actuated by one spirit, working hand in hand and heart with heart in one general body, this book is hopefully dedicated by the author ____________ contents. ____________ page introduction ................................................... prefatory scripture passages ................................... chapter i. all are sinners ................................................ chapter ii. all that is born of the flesh must be born of the spirit ....... chapter iii. the present, a dispensation of means ........................... chapter iv. baptism, a divinely instituted means of grace .................. chapter v. the baptismal covenant can be kept unbroken--aim and responsibility of parents .................................... chapter vi. home influence and training in their relation to the keeping of the baptismal covenant ....................................... chapter vii. the sunday school in its relation to the baptized children of christian parents ............................................ chapter viii. the sunday school--its relation to those in covenant relationship with christ, and also to the unbaptized and wandering ................................................ chapter ix. catechisation .................................................. chapter x. contents, arrangement and excellence of luther's small catechism .............................................. chapter xi. manner and object of teaching luther's catechism ............... chapter xii. confirmation ................................................... chapter xiii. the lord's supper--preliminary observations .................... chapter xiv. the lord's supper, continued ................................... chapter xv. the lord's supper, concluded ................................... chapter xvi. the preparatory service, sometimes called the confessional service ......................................... chapter xvii. the word as a means of grace ................................... chapter xviii. conversion--its nature and necessity ........................... chapter xix. conversion--varied phenomena or experiences .................... chapter xx. conversion--human agency ....................................... chapter xxi. justification .................................................. chapter xxii. sanctification ................................................. chapter xxiii. revivals ....................................................... chapter xxiv. modern revivals ................................................ chapter xxv. modern revivals, continued ..................................... chapter xxvi. modern revivals, concluded ..................................... chapter xxvii. true revivals .................................................. chapter xxviii. conclusion ..................................................... my church! my church! my dear old church! ...................... introduction. i take pleasure in commending this unpretentious volume to the prayerful attention of all english-speaking ministers and members of the lutheran church. the aim of the author is to present a clear, concise, and yet comprehensive view as possible, of the way of salvation as taught in the scriptures, and held by the lutheran church. that he has accomplished his task so as to make it throughout an illustration of the truth as it is in jesus, and a correct testimony to the faith of the church of which he is an honored minister, i believe will appear to all who read with an unbiased mind, and a knowledge of the sources of information from which he has drawn. there is always need for such a candid and considerate statement of fundamental truth as this. the signs of the times clearly indicate that there is no security for the church save in maintaining the apostolic faith and spirit--not the one without the other, but the one with the other. the supremacy of the scriptures needs to be recognized with a mightier emphasis, not only of the intellect, but also of the heart. this vital conjunction is maintained in this book. i am certain that a clear view of the way of salvation as taught by the scriptures and held by the church will go far not only toward correcting wrong impressions, but will tend to the relief of much mental perplexity, and to the increase of that much-needed spirit of unity throughout our church, the want of which is not only the greatest reflection on her noble history and holy faith, but the greatest hindrance to her important mission. a kindly christ-like spirit pervades this book, which is no small testimony to its worth. those who stand up for the truth do not always illustrate its spirit. not all who might desire greater unity in the church are qualified to promote it. the author of this little treatise has not only manifested the proper spirit, but he has shown as well the faculty of using it for the increase of harmony, without the least disloyalty to the scriptures, or to the standards of the church. the appeal throughout is to the word of god. the faith of the church is subjected to this test, and it is maintained because it endures the test. these chapters present a continuity of thought which should not be lost sight of in the reading. in order to a correct verdict, they should not be read with such discrimination as would accept some and reject others, but from the first to the last in order. that this little book may be owned of god to the establishment of the faith of the lutheran church, and for the promotion of a more manifest unity among those who bear her name, is a prayer in which i am sure many will join the author of this work, and the writer of this introductory note. m. rhodes. st. louis, mo., _march, _. prefatory scripture passages. ____________ _to the law and to the testimony; if they speak not according to this word, it is because there is no light in them._-- isa. viii. . _thus saith the lord; stand ye in the ways, and see, and ask for the old paths, where is the good way and walk therein, and ye shall find rest for your souls._--jer. vi. . _that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive. but speaking the truth in love, may grow up into him in all things, which is the head, even christ._--eph. iv. . _be not carried about with divers and strange doctrines; for it is a good thing that the heart be established with grace._-- heb. xiii. . _take heed unto thyself, and unto the doctrine; continue in them; for in doing this thou shalt both save thyself and them that hear thee._-- tim. iv. . _hold fast the form of sound words, which thou hast heard of me, in faith and love which is in christ jesus._-- tim. i. . _and be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear._-- pet. iii. . _beloved, when i gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith, which was once delivered unto the saints._--jude . _for the time will come when they will not endure sound doctrine; but after their own lusts they shall heap to themselves teachers having itching ears; and they shall turn their ears away from the truth, and shall be turned unto fables._-- tim. iv. , . _whosoever transgresseth, and abideth not in the doctrine of christ, hath not god. he that abideth in the doctrine of christ, he hath both the father and the son. if there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him god-speed. for he that biddeth him god-speed is partaker of his evil deeds._-- john . , . _for i testify unto every man that heareth the words of the prophecy of this book, if any man shall add unto these things, god shall add unto him the plagues that are written in this book; and if any man shall take away from the words of the book of this prophecy, god shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book._--rev. xxii. , . the way of salvation. ____________ chapter i. all are sinners. some time ago we overheard from a person who should have known better, remarks something like these: "i wonder how sinners are saved in the lutheran church?" "i do not hear of any being converted in the lutheran church," and such like. these words called to mind similar sentiments that we heard expressed long ago. more than once was the remark made in our hearing that in certain churches sinners were saved, because converted and sanctified, while it was at least doubtful whether any one could find such blessings in the lutheran church. the writer also freely confesses, that in those days, surrounded by such influences, "_his feet had well-nigh slipped--his steps were almost gone_." therefore, he can sympathize with those honest questioners, who have not had the privileges of instruction in the doctrines of sin and grace, and who are consequently in the dark. he has, therefore, concluded to write a series of plain, practical papers on the "way of salvation in the lutheran church." it will be his endeavor to set forth the manner or method through which the church of the reformation proposes to reach the sinner, and apply to him the redemption that is in christ jesus. the first question that presents itself is: who are the subjects of salvation? the answer clearly is: all sinners. but, again: whom does this embrace? the answer to this is not so unanimous. the views already begin to diverge. true, there is quite a substantial harmony on this point, among all the older protestant confessions of faith, but the harmony is not so manifest among the professed adherents of these confessions. in many of the denominations there is a widespread skepticism as to the reality of original sin, or native depravity. doubtless on this point the wish is father to the thought. the doctrine that, "after adam's fall, all men begotten after the common course of nature, are born with sin," is not palatable. it grates harshly on the human ear. it is so humbling to the pride of man's heart, and therefore he tries to persuade himself that it is not true. it has become fashionable to deny it. from the pulpit, from the press, from the pages of our most popular writers, we hear the old-fashioned doctrine denounced as unworthy of this enlightened age. thus the heresy has spread, and is spreading. on every hand we meet men who stand high in their churches, spurning the idea that their children are sinners, and need to be saved. their creed is: "i believe in the purity and innocence of childhood, and in its fitness for the kingdom of heaven, without any change or application of divine grace." ah! yes, we would all like to have this creed true. but is it true? if not, our believing it will not make it true. then let us go "_to the law and the testimony_;" to the source and fountain of all truth, the inspired word of god. listen to its sad but plain statements. job xv. : "_what is man that he should be clean? and he which is born of a woman that he should be righteous_?" ps. li. : "_behold i was shapen in iniquity, and in sin did my mother conceive me._" john iii. : "_that which is born of the flesh is flesh._" ephesians ii. : "_among whom also we all ... were by nature_"--_i.e._ by birth--"_the children of wrath even as others_." these are a few of the many clear, plain statements of the divine word. nowhere does it teach that children are born pure, righteous and fit for heaven. the lutheran church, then, teaches and confesses nothing but the pure truth of god's word in the augsburg confession, article ii., where it says: "also they teach, that after adam's fall all men, begotten after the common course of nature, are born with sin," etc. also smalcald articles, part iii., article i: "here we must confess, that sin originated from one man adam, by whose disobedience all were made sinners and subject to death and the devil. this is called original or capital sin.... this hereditary sin is so deep a corruption of nature that no reason can understand it, but it must be believed from the revelation of scripture," etc. so also the formula of concord, chapter i., "of original sin," where see a full presentation of our faith and its foundation. also luther's explanation of the second article of the apostles' creed where he says: "who--christ--has redeemed me, a poor, lost and condemned creature, secured and delivered me from all sins, from death, and from the power of the devil." this, then is the teaching of our church, as founded on the word of god. that this doctrine is true, beyond the possibility of a doubt, we can learn even from reason. it will not be disputed that what is in the child will show itself as it develops. the germs that lie hidden there will unfold and bring forth their proper and natural fruit. by its fruits we can know even the child. and what are these fruits? how long will it be before that helpless and seemingly innocent babe, that slumbers on its mother's breast, will show symptoms of anger, jealousy, stubbornness and disobedience? let that child alone, and, without a teacher, it will learn to lie, deceive, steal, curse, give pain to others, etc. but, without a teacher, it will not learn to pray, confess wrong, and "fear, love and trust in god above all things." are these the symptoms and evidences of inward purity, or of inbred sin? again, that child is subject to sickness, suffering and death. as soon as it draws its first breath its life is a struggle. it must contend against the inroads of disease. its little body is attacked by dire maladies. it is weakened by suffering and often racked by pain. and how frequently the feeble life succumbs and the lately-born infant dies. how can we account for this on the ground of infant sinlessness? do we not all believe that suffering and death are the results of sin? is there, can there be suffering and death where there is no sin? no; "_the wages of sin is death_." but this wages is never exacted where the work of sin has not been done. the conclusion then is irresistible. the child is a sinner. it needs salvation. it must be reached by saving grace. it must be counted in. it is one of the subjects of salvation, and must be brought into the way of salvation. the church is the bride of christ, the institution through which christ brings and applies this grace to the children of men. she must begin with the child. she must reach down to the tender infant and carry the cleansing and life-giving grace of the redeemer even into its sin-sick soul. how is this to be done? how does the lutheran church propose to reach that child? this we shall try to answer as we advance. chapter ii. all that is born of the flesh must be born of the spirit. in the former chapter we have shown, from scripture and from reason, that our church teaches only the plain truth, when she confesses that: "after adam's fall, all men, begotten after the common course of nature, are born with sin." as a sinful being the new-born infant is not in the way of salvation. by its natural birth, from sinful parents, it is not in the kingdom of god, but in the realm and under the dominion of sin, death and the devil. if left to itself--to the undisturbed development of its own nature, it must miserably and hopelessly perish. true, there is a _relative_ innocence. the apostle exhorts: "_be ye followers of god, as dear children._" "_in malice be ye children._" our blessed saviour, on several occasions, rebuked the vain, ambitious spirit of the disciples by contrasting it with the spirit of a little child. he said: "_of such is the kingdom of heaven_," and "_except ye be converted, and become as little children, ye cannot enter the kingdom of heaven_." these passages are generally quoted by those who refuse to believe the doctrine of original sin, as though they taught sinlessness and entire fitness for the kingdom. but if we accept this interpretation, then the scriptures contradict themselves; for we have seen that, in many places, they clearly teach the opposite. these passages can only mean that children are _relatively_ innocent. compared with the forbidding, haughty, loveless disciples, little children are much _better subjects_ for the kingdom. while the roots of sin are there, that sin has not yet done its hardening work. they do not wilfully resist the good. they are much more tender, docile, trustful and loving. the grace of god has less to overcome in them. they are more easily reached, and thus are fit subjects to be brought into the kingdom of god. in this sense only can it be said, "_suffer the little children to come unto me_," that i may touch them, bless them, impart my grace to them, and thus make them partakers of my kingdom. "_of such is the kingdom_" because i desire and purpose to bring them into the kingdom. thus far we can safely go. this much in favor of the child, over against the adult, we freely admit. but this does not say that the child is innocent, pure and holy by nature. the undeveloped roots and germs of sin are still there. its nature is evil. it must be saved from that moral nature. how? here again we meet those who have a very easy solution of the difficulty. they say: "admitting that the child has sin, this will in no way endanger its salvation, because christ died to take away sin. they have no _conscious_ sin. therefore, the atonement of christ covers their case, and, without anything further, they pass into heaven, if they die in their infancy." this view seems to satisfy a great many well-meaning people. without giving the matter any further thought, they dismiss it with this easy solution. surely, did they stop to consider and examine this theory, they would see it has no foundation. christ's atonement alone, and in itself, never saved a soul. it removed the obstacles that were in the way of our salvation, opened the way back to our father's house, purchased forgiveness and salvation for us. but all this profits the sinner nothing, so long as he is not brought into that way; so long as the salvation is not applied to him personally. neither can we speak of salvation being applied to an unrenewed, sinful nature. we cannot even conceive of forgiveness for an unregenerate being. this would, indeed, be to take away the guilt of sin, while its power remained. it would be to save the sinner in and with his sin. the position is utterly groundless. it is even contrary to reason. it assumes that a being who has in his heart, as a very part of his nature, the roots and germs of sin, can, with that heart unchanged, enter into the kingdom of god. it makes god look upon sin with allowance. it does violence to the holiness of his nature. it makes heaven the abode of the unclean. no, no. it will not do. when men try to avoid what seem to them difficult and unwelcome doctrines of god's word, they run into far greater difficulties and contradictions. that child is conceived and born in sin. it is a child of wrath, _dead in trespasses and in sins_. its nature must be cleansed and renewed. otherwise, if it can be saved as it is, there are unregenerate souls in heaven! better abide by what is written, and believe that every one, infant or adult, who has been born of the flesh, must be born of the spirit. listen to the earnest words of jesus as he emphasizes them with that solemn double affirmation, "_verily, verily, i say unto you, except a man be born again he cannot see the kingdom of god_." he repeats this sweeping declaration a second time. in the greek it reads, except _any one_ be born again. the assertion is intended to embrace every human being. lest this should be disputed, jesus further says, "_that which is born of the flesh_"--i.e., naturally born--"_is flesh, and that which is born of the spirit is spirit._" wherever there is a birth of the flesh, there must be a birth of the spirit. the flesh-born cannot even _see_ the kingdom of god, much less enjoy it, still less possess it. there must be new life, divine life, spiritual life breathed into that fleshly, carnal nature. thus will there be a new heart; a new spirit, a new creature. then, and not till then, can there be comprehension, apprehension and appreciation of the things of the kingdom of god. this is the teaching of the whole word of god. gal. vi. : "_for in christ jesus neither circumcision availeth anything, nor uncircumcision, but a new creature_"--i.e., neither jewish birth nor gentile birth, without the new birth. here also then our church confesses the pure truth of god's word, when, in the second article of the augsburg confession, as quoted above, she goes on to say: "and this disease, or original fault, is truly sin, condemning and bringing eternal death upon all that are not born again." here then we take our stand. no child can be saved unless it be first reached by renewing grace. if ever an infant did die, or should die, in that state in which it was born, _unchanged_ by divine grace, that infant is lost. there are, there can be, no unregenerate souls in heaven. where there is no infant regeneration, there can be no infant salvation. here also we remark, in passing, that this doctrine, of the absolute necessity of infant regeneration, is not held by the lutheran church alone. even the romish and greek churches teach that it is impossible for any human creature, without a change from that condition in which he was born, to enter heaven. all the great historic confessions of the protestant churches confess the same truth. even the calvinistic baptists confess the necessity of infant regeneration. in short all churches that have paid much attention to theology, and have been careful to have consistent systems of doctrine, agree on this point. however much those who call themselves by their names may deny it, in their preaching and in their conversation, their own confessions of faith and their greatest and best theologians clearly teach it. yes, there must be infant regeneration. but is it possible? can the grace of god reach the helpless infant? will he reach down and make it a new creature in christ jesus? has he made provision for this end? yes, thanks be to his abounding grace, we believe he can and will save the child, and has committed to his spouse, the church, a means of grace for this purpose. he, of whom it was prophesied long before he came, that he would "_gather the lambs in his arms and carry them in his bosom_;" who made it the first duty of the reinstated apostle to _feed his lambs_, must have a special care for them. it is not his or his father's will "_that one of them should perish_." he has made provision for these sin-stricken ones, whereby his grace can reach down to renew and heal them. there is balm in gilead. the great physician is there. the church need only apply his divine, life-giving remedy. of this we will speak in the next chapter. chapter iii. the present, a dispensation of means. we have seen that the carnal, sinful nature of the child unfits it for the kingdom of heaven; that, therefore, there must be a change in that nature, even the birth of a new life, and the life of a new creature, before there can be either part or lot in the kingdom of god. we have also expressed our firm conviction that it is the good and gracious will of god in christ to bestow upon the poor sin-sick and unholy child the grace needed to so change it as to make it a partaker of his great salvation. we do not deem it necessary to stop to multiply scripture passages and arguments to prove this. from beginning to end, the divine word everywhere represents our god as a most loving, gracious, compassionate and tender being. the tenor of the whole record is, that he delights in showing mercy, forgiving iniquity, and bestowing the grace that bringeth salvation. he only punishes when justice absolutely demands it, and then reluctantly. it is not his will that any should perish. beyond controversy, god is _willing_ to save the little helpless sufferers from sin, by making them subjects of his kingdom of grace here, and thus of his kingdom of glory hereafter. but _can_ he? is he able to reach down to that unconscious little child, apply to it the benefits of the atonement, impart to it the grace of the new life, subdue the power of sin, and remove entirely its guilt? we are almost ashamed to ask such questions. and yet the humiliating fact is, that day by day, in every village and on every highway of our land, we can hear men and women, professing to be christians and calling themselves members of christ's church, gravely asserting that their redeemer cannot so bless a little child as to change its sinful nature! if hard pressed, these persons, so wise in their own conceits, may admit that he can change a child's nature if he so wills, but they still feel certain that he cannot do so through his own sacrament, instituted for that very purpose! thus would they limit the holy one of israel, and say to omnipotence: "hitherto canst thou come, but no farther." with such people, wise above what is written, knowing better than christ, practically, even if not intentionally, charging the son of god with folly, we desire no controversy. let them overthrow the very foundations of redemption if they will. let them argue that all things are not possible with god if they dare. we still prefer to believe that the spirit of god _can_ change, renew and regenerate the new-born child. in matt. iii. , we read; "_for i say unto you that god is able of these stones to raise up children unto abraham_," _i.e._, as the connection shows, spiritual children of abraham, true children of god. we may not be able to understand the process by which god could change the rough, hard stones of the field into true children of god, but we believe it, because the word says so. and believing that, it is not hard for us to believe that he can impart his own divine life to the heart of the child, and thus make it a new creature in christ jesus. he could, if it so pleased him, do it without any means. by a mere act of his will, god could recreate the human soul. he could do so by a word, as he created the universe. without the contact of any outward means, without the bringing of his word to them in any way, christ healed the ruler's son and the daughter of the syro-phenician woman. but if he can do this without means, who will say that he cannot do the same thing through means? since, then, he can accomplish his own purposes of grace either with or without means, it only remains for us to inquire, in what way has it pleased god to work? does he in the present dispensation work mediately or immediately? it will scarcely be disputed that the present is a dispensation of means--that even in the domain of nature, and much more in the realm of grace, he ordinarily carries out his purposes through means. he chooses his own means. they may sometimes seem foolishness to man, especially in the operations of his grace. our saviour, in working miracles, used some means that must have struck those interested as very unsuitable. when he healed the man blind from his birth, _he mixed spittle and clay_, and with this strange ointment, anointed and opened his eyes. well might the blind man have said: "what good can a little earth mixed with spittle do?" yet it pleased our lord to use it as a means, in working that stupendous miracle. when jesus asked for the _five barley loaves and two small fishes_, to feed the five thousand, even an apostle said: "_what are these among so many_?" yes, what are they? in the hands of a mere man, nothing--nay, worse than nothing; only enough to taunt the hungry thousands and become a cause of strife and riot. but in the hands of the son of god, with his blessing on them, taken from his hands, and distributed according to his word, they became a feast in the wilderness. a poor woman, a sufferer for twelve years, craves healing from our lord. with a woman's faith, timid though strong, she presses through the crowd close to jesus, and with her trembling bony fingers touches the hem of his garment. jesus perceives that virtue is gone out of him. the woman perceives that virtue, healing and life are come into her. there was a transfer from christ's blessed life-giving body, into the diseased suffering body of the woman. and what was the medium of the transfer? the fringe of his garment--a piece of cloth. yes, if it so pleases the mighty god, the everlasting saviour, he can use a piece of cloth as a means to transfer healing and life from himself to a suffering one. the same divine saviour now works through means. he has founded a church, ordained a ministry, and instituted the preaching of the word and the administration of his own sacraments. christ now works in and through his church. through her ministry, preaching the word, and administering the sacraments, the holy spirit is given. (augsburg confession, article .) when christ sent forth his apostles to make disciples of all nations, he instructed them how they were to do it. the commission correctly translated, as we have it in the revised new testament reads thus: "_go ye, therefore, and make disciples_ _of all the nations, baptising them into the name of the father, and of the son, and of the holy ghost; teaching them to observe all things whatsoever i commanded you; and lo, i am with you alway, even unto the end of the world._" here then is the saviour's explicit instruction. the apostles are to _make disciples_. this is the object of their mission. how are they to do it? by _baptizing_ them into the name of the triune god, _and teaching_ them to observe all christ's commands. this is christ's own appointed way of applying his grace to sinful men, and bringing them out of a state of sin into a state of grace. and this is the way of salvation in the lutheran church. we begin with the child, who needs grace. we begin by baptizing that child into christ. we, therefore, lay much stress on baptism. we teach our people that it is sinful, if not perilous, to neglect the baptism of their children. the lutheran church attaches more importance to this divine ordinance than any other protestant denomination. while all around us there has been a weakening and yielding on this point; while the spirit of our age and country scorns the idea of a child receiving divine grace through baptism; while it has become offensive to the popular ear to speak of baptismal grace, our church, wherever she has been and is true to herself, stands to-day where martin luther and his co-workers stood, where the confessors of augsburg stood, and where the framers of the book of concord stood. the world still asks: "what good can a little water do?" we answer, first of all: "baptism _is not simply water_, but it is the water comprehended in god's command, and connected with god's word." (luther's small catechism.) the lutheran church knows of no baptism that is only "a little water." we cannot speak of such a baptism. let it be clearly understood that when we speak of baptism, we speak of it as defined above, by luther. we cannot separate the water from the word. we would not dare to baptize with water without the word. in the words of luther, _that_ would be "simply water, and no baptism." let it be kept constantly in mind that whatever benefits and effects we ascribe to baptism, in the further forcible words of luther's catechism: "it is not the water, indeed, that produces these effects, but the word of god which accompanies and is connected with the water, and our faith which relies on the word of god connected with the water." if now the question is further asked: what good can baptism as thus defined do? we will try to answer, or, rather, we will let god's word answer. "what saith the scripture?" chapter iv. baptism, a divinely appointed means of grace. when we inquire into the benefits and blessings which the word of god connects with baptism, we must be careful to obtain the true sense and necessary meaning of its declarations. it is not enough to pick out an isolated passage or two, give them a sense of our own, and forthwith build on them a theory or doctrine. in this way the holy scriptures have been made to teach and support the gravest errors and most dangerous heresies. in this way, many persons "_wrest the scriptures to their own destruction_." on this important point our church has laid down certain plain, practical, safe and sound principles. by keeping in mind, and following these fundamental directions, in the interpretation of the divine word, the plainest searcher of the scriptures can save himself from great confusion, perplexity and doubt. one of the first and most important principle, insisted on by our theologians and the framers of our confessions, is that a passage of scripture is always to be taken in its natural, plain and literal sense, unless there is something in the text itself, or in the context, that clearly indicates that it is intended to convey a figurative sense. again: a passage is never to be torn from its connection, but is to be studied in connection with what goes before and follows after. again--and this is of the greatest importance--scripture is to be interpreted by scripture. as quenstedt says: "passages which need explanation can and should be explained by other passages that are more clear, and thus the scripture itself furnishes an interpretation of obscure expressions, when a comparison of these is made with those that are more clear. so that scripture is explained by scripture." according to these principles, we ought never to be fully certain that any doctrine is scriptural, until we have examined all that the divine word says on the subject. in this manner then we wish to answer the question with which we started this chapter: what is written as to the benefits and blessings conferred in baptism? we have already referred to the commission given to the apostles in matt, xxviii. . we have seen that in that commission our lord makes baptism one of the means through which the holy spirit operates in making men his disciples. in mark xvi. , he says: "_he that believeth and is baptized shall be saved._" in john iii. , he says: "_except a man_"--_i.e._, any one--"_be born of water and of the spirit, he cannot enter the kingdom of god_." in acts ii. , the apostle says: "_repent and be baptized every one of you for the remission of your sins._" acts xxii. : "_arise and be baptized, and wash away thy sins, calling on the name of the lord._" romans vi. : "_know ye not that so many of us as were baptized into christ, were baptized into his death._" gal. iii. : "_for as many of you as have been baptized into christ, have put on christ._" eph. v. - : "_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._" col. ii. : "_buried with him in baptism, wherein ye are also risen with him through the faith of the operation of god._" tit. iii. : "_according to his mercy he saved us by the washing of regeneration, and renewing of the holy ghost._" pet. iii. : "_the like figure whereunto even baptism doth also now save us; not the putting away of the filth of the flesh, but the answer of a good conscience toward god, by the resurrection of jesus christ._" these are the principal passages which treat of the subject of baptism. there are a few other passages in which baptism is merely mentioned, but not explained. there is not one passage that teaches any thing different from those quoted. all we now ask of the reader is to examine these passages carefully, to compare them one with the other and to ask himself: what do they teach? what is the meaning which a plain, unprejudiced reader, who has implicit confidence in the word and power of god, would derive from them? can he say, "there is nothing in baptism?" "it is of no consequence." "it is only a church ceremony, without any particular blessing in it." or do the words clearly teach it is nothing more than a _sign_--an outward sign--of an invisible grace? look again at the expressions of these passages. we desire to be clear here, because this is one of the points on which the lutheran church to-day differs from so many others. jesus mentions _water_ as well as spirit, when speaking of the new birth. "make disciples, (by) _baptizing_ them." "be baptized _for the remission of your sins_." "_be baptized and _wash away thy sin._" "_baptized _into christ._" by baptism "_put on christ_." christ designs to sanctify and cleanse the church with "the _washing of water_ by the word." "_washing of regeneration_ and renewing of the holy ghost." "baptism _doth also now save us_." the language is certainly strong and plain. any principle of interpretation, by which baptismal grace and regeneration can be explained out of these passages, will overthrow every doctrine of our holy christian faith. our catechism here also teaches nothing but the pure truth of the word, when it asserts that baptism "worketh forgiveness of sins, delivers from death and the devil, and confers everlasting life and salvation on all who believe, as the word and promise of god declare." our solid and impregnable augsburg confession, also, when in article ii. it confesses that the new birth by baptism and the holy spirit delivers from the power and penalty of original sin. also in article ix., "of baptism they teach that it is necessary to salvation, and that by baptism the grace of god is offered, and that children are to be baptized, who by baptism being offered to god, are received into god's favor." and so with all our other confessional writings. the question might here be asked: is baptism so absolutely essential to salvation, that unbaptized children are lost? to this we would briefly reply, that the very men who drew up our confessions deny emphatically that it is thus _absolutely_ necessary. luther, melanchthon, bugenhagen and others, repudiate the idea that an unbaptized infant is lost. no single acknowledged theologian of the lutheran church ever taught this repulsive doctrine. why then does our confession say baptism is necessary to salvation? it is necessary in the same sense in which it is necessary to use all christ's ordinances. the necessity is _ordinary_, not _absolute_. ordinarily christ bestows his grace on the child through baptism, as the means or channel through which the holy spirit is conferred. but when, through no fault of its own, this is not applied, he can reach it in some other way. as we have seen above, he is not so limited to certain means, that his grace cannot operate without them. the only thing on which our church insists in the case of a child as absolutely necessary, is the new birth. ordinarily this is effected, by the holy spirit, through baptism, as the means of grace. when the means, however, cannot be applied, the spirit of god can effect this new birth in some other way. he is not bound to means. and from what we have learned above of the will of god, toward these little ones, we have every reason to believe that he does so reach and change every infant that dies unbaptized. the position of our church, as held by all her great theologians, is tersely and clearly expressed in the words, "not the _absence_ but the _contempt_ of the sacrament condemns." while the lutheran church, therefore, has confidence enough in her dear heavenly father and loving saviour, to believe that her lord will never let a little one perish, but will always regenerate and fit it for his blessed kingdom ere he takes it hence, she still strenuously insists on having the children of all her households baptized into christ. others may come and say: you have no authority in the bible for baptizing infants. without entering fully on this point we will briefly say: it is enough for a lutheran to know that the divine commission is to "_baptize the nations_"--there never was a nation without infants. the children need grace: baptism confers grace. it is specially adapted to impart spiritual blessings to these little ones. we cannot take the preached word, but we can take the sacramental word and apply it to them. god established infant membership in his church. he alone has a right to revoke it. he has never done so. therefore it stands. if the old testament covenant of grace embraced infants, the new is not narrower, but wider. the pious baptist mother's heart is much more scripturally correct than her head. she presses her babe to her bosom, and prays earnestly to jesus to bless that babe. her heart knows and believes that that dear child _needs_ the blessing of jesus, and that he _can_ bestow the needed blessing. and yet she will deny that he can bless it through his own sacrament.--"_the washing of water by the word_." the devout lutheran mother presses her baptized child to her bosom, looks into its eyes, and thanks her saviour from the depth of her heart, that he has blessed her child; that he has breathed into it his divine life, washed it, sealed it, and adopted it as his son or daughter. how sweet the consolation to know that her precious little one is a lamb of christ's flock, "_bearing on its body the marks of the lord jesus_." but christian parents have not fulfilled their whole duty in having children baptized into christ. the children are indeed in covenant relationship with jesus christ. but it is their bounden duty and blessed privilege to keep their little ones in that covenant of grace. of this more in the next chapter. chapter v. the baptismal covenant can be kept unbroken. aim and responsibility of parents. we have gone "_to the law and to the testimony_" to find out what the nature and benefits of baptism are. we have gathered out of the word all the principal passages bearing on this subject. we have grouped them together, and studied them side by side. we have noticed that their sense is uniform, clear, and strong. unless we are willing to throw aside all sound principles of interpretation, we can extract from the words of inspiration only one meaning, and that is that the baptized child is, by virtue of that divine ordinance, a new creature in christ jesus. here let us be careful, however, to bear in mind and keep before us that we claim for the child only the _birth_ of a new life. it has been _born_ of water and the spirit. a birth we know is but a very feeble beginning of life. so faint are the flickerings of the natural life at birth, that it is often doubtful at first whether any life is present. the result of a birth is not a full-grown man, but a very weak and helpless babe. the little life needs the most tender, watchful and intelligent fostering and care. so it is also in the kingdom of grace. the divine life is there. but it is life in its first beginnings. as yet only the seeds and germs of the new life. and this young spiritual life also needs gentle fostering and careful nourishing. like the natural life of the child, so its spiritual life is beset with perils. while the germs of the new life are there, we must not forget that the roots of sin are also still there. our church does not teach with rome that "sin (original) is destroyed in baptism, so that it no longer exists." hollazius says: "the guilt and dominion of sin is taken away by baptism, but not the root or tinder of sin." luther also writes that "baptism takes away the guilt of sin, although the material, called concupiscence, remains." unfortunately for the child these roots of sin will grow of their own accord, like the weeds in our gardens. they need no fostering care. not so with the germs of the new life. they, like the most precious plants of the gardens, must be watched and guarded and tended continually. solomon says: prov. xxix. , "_a child left to himself bringeth his mother to shame_." and this may be true even of a baptized child. the christian parent, therefore, has not fulfilled his whole duty to the child by having it baptized. it is now the parents' duty; or rather it should be considered the parents' most blessed privilege to _keep_ that child in covenant relationship with the blessed redeemer. this also belongs to the teaching of the church of the reformation. this point, however, many parents seem to forget. many who are sound on the question of baptismal grace, are very unsound as to a parent's duty to the baptized child. hunnius, a recognized standard theologian of our church, in speaking of the responsibility of those who present children for baptism says it is expected of them _first_, to answer, in behalf of the child, as to the faith in which it is baptized, and in which it is to be brought up. _second_, to instruct the child when it comes to years of discretion, that it has been truly baptized, as christ has commanded. _third_, to pray for the child, that god may keep it in that covenant of grace, bless it in body and spirit, and finally save it with all true believers, and _fourth_, to use all diligence that the child may grow up in that faith, which they have confessed in the child's name, and thus be preserved from dangerous error and false doctrine. that most delightful lutheran theologian, luthardt, says: "infant baptism is a comfort beyond any other, but it is also a responsibility beyond any other." again: "as christians we know that god has bestowed upon our children not only natural, but spiritual gifts. for our children have been baptized and received by baptism into the covenant of grace. to preserve them in this baptismal grace, to develop in them the life of god's spirit, this is one side of christian education. to contend against sin in the child is the other." dr. schmid, in his christian ethics, also teaches that it is possible to continue in the uninterrupted enjoyment of baptismal grace. dr. pontoppidan, in his explanation of luther's small catechism, asks the question: "is it possible to keep one's baptismal covenant?" he answers; "yes, by the grace of god it is possible." the teaching of our church, therefore, is that the baptized child can grow up, a child of grace from infancy, and that under god, it rests principally with the parents or guardians whether it shall be so. and this lutheran idea, like all others, is grounded in the word of god. we note a few examples: samuel was a child of prayer, given to his pious mother in answer to prayer. she called him samuel, _i.e._, asked of god. before his birth even, she dedicated him to god. as soon as he was weaned she carried him to the tabernacle and there publicly consecrated him to the service of the most high. from this time forth, according to the sacred record, he dwelt in god's tabernacle and "_ministered unto the lord before eli_". as a mere child god used him as a prophet. of the prophet jeremiah it is written: (jer. i. ) "_before thou earnest forth out of the womb, i sanctified thee._" of john the baptist it is written: (luke i. ) "_he shall be filled with the holy ghost, even from his mother's womb_". to timothy, paul says: "_from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation_," and in speaking of timothy's faith paul says, that faith "_dwelt first in thy grandmother lois, and thy mother eunice_." psalms lxxi. - : "_thou art my trust from my youth. by thee have i been holden up from the womb._" it is therefore possible for god, not only to give his grace to a child, but to keep that child in his grace all its days. to dispute this is, simply, to dispute the record that god gave. lest some one should still say, however, that the examples above noted are isolated and exceptional, we note further, that the tenor of the whole word is in harmony with this idea. nowhere in the whole bible is it even intimated that it is god's desire or plan that children must remain outside of the covenant of grace, and have no part or lot in the benefits of christ's redeeming work until they come to years of discretion and can choose for themselves. this modern idea is utterly foreign and contradictory to all we know of god, of his scheme of redemption, and of his dealings with his people, either in the old or new dispensation. he ordained that infants at eight days old should be brought into his covenant. he recognized infant children as partakers of the blessings of his covenant. "_out of the mouth of babes and sucklings thou hast perfected praise_;" "_suffer them to come unto me_." everywhere it is taken for granted that the children who have received either the old or new testament sacrament of initiation are his. nowhere are parents exhorted to use their endeavors to have such children converted, as though they had never been touched by divine grace. but everywhere they are exhorted to keep them in that relation to their lord, into which his own ordinance has brought them. gen. xviii. , "_i know that he will command his household after him, and that they shall keep the way of the lord_." psalm lxxviii. , , "_that the generation to come might know them, even the children which should be born, which should arise and declare them to their children, that they might set their hope in god, and not forget the works of god, but keep his commandments_." prov. xxii. , "_train up a child in the way he should go; when he is old he will not depart from it_." eph. vi. , "_bring them up in the nurture and admonition of the lord_." let the baptized child then be looked upon as already belonging to christ. let the parents not worry as though it could not be his until it experiences a change of heart. that heart has been changed. the germs of faith and love are there. if the parent appreciates this fact and does his part, there will be developed, very early, the truest confidence and trust in christ, and the purest love to god. from the germs will grow the beautiful plant of child-trust and child-love. the graces of the new life may be thus early drawn out, so that the child, in after years, will never know of a time when it did not trust and love, and as a result of this love, hate sin. this is the ideal of god's word. it is the ideal which every christian parent should strive to realize in the children given by god, and given to god in his own ordinance. how can it be done? of this, more in the next chapter. chapter vi. home influence and training in their relation to the keeping of the baptismal covenant. according to the last chapter, it is indeed a high and holy ideal that every christian parent should set before him in regard to his children. every child that god gives to a christian parent is to be so treated that, from the hour of its baptism, it is to be a son or daughter of god. it is to be so fostered and nurtured and trained that, from its earliest self-consciousness, it is to grow day by day in knowledge and in grace. as it increases in stature, so it is to increase in wisdom and in favor with god and man. in order that this may be realized, it is first of all necessary that there be the proper surroundings. we cannot expect that parent to draw out these graces of the new life in the child, who is not himself imbued with a spirit of living faith and fervent love to christ. in the beautiful words of luthardt: "religion must first approach the child in the form of life, and afterward in the form of instruction. let religion be the atmosphere by which the child is surrounded, the air which it breathes. the whole spirit of the home, its order, its practice--that world in which the child finds himself so soon as he knows himself--this it is which must make religion appear to him a thing natural and self-evident." and this is especially important for the mother. it is while resting on the mother's bosom and playing at the mother's knee, that the child is receiving impressions that are stones for character building. the father, of course, is not released from responsibility. he too is to set a holy example, to make impressions for good and to use all his influence to direct the thoughts and inclinations of the child upward. the man who does not help in the religious training of his own children is not fit to be a father. but it is after all with the mother that the little child spends most of its time and receives most of its impressions. oh, that every mother were a hannah, an elizabeth, an eunice. then would there be more samuels, johns and timothys. let us have more of the spirit of christ in the heart of the mother and father, and in the home. let the child learn, with the first dawnings of self-consciousness, that jesus is known and loved and honored in the home, and there will be no trouble about the future. but the child must be instructed. begin early. let it learn to pray as soon as it can speak. let it use its first lispings and stammerings in speaking words of prayer. we quote again from luthardt: "let it not be objected that the child cannot understand the prayer. the way of education is by practice to understanding, not by understanding to practice. and the child will have a feeling and a presentiment of what it cannot understand. the world of heavenly things is not an incomprehensible region to the child, but the home of its spirit. the child will speak to his father in heaven without needing much instruction as to who that father is. it seems as though god were a well-known friend of his heart. the child will love to pray. if mother forgets it, the child will not." therefore, oh, ye parents! pray for your child. pray with your child. teach that child to pray. the writer knows of a little girl who came home from sunday-school and said: "mamma, why don't you ever pray?" what a rebuke! the child must be taught the truth of god's word. it also must be sanctified, _i.e._, made more and more holy "_through the truth_." as a child it needs first the "_milk of the word_." it is not desirable, neither is it necessary, to try to teach the very young child doctrines and abstract truths. neither ought the child to be required to learn by rote long passages from the scriptures. in this way some well-meaning, but mistaken parents make the word a burden to their children, and it becomes odious in their eyes. there are other and better ways. begin by showing the child bible pictures, even if it should soil the book a little. better a thousand times have its lessons of life and love graven on the heart of the child, than to have its fine engravings as a parlor ornament for strangers. in our day there is also an abundant supply of bible pictures and story books for children. those parents who have never tried it will be surprised to see the interest the little ones take. with the pictures connect the stories of the bible. and where are the stories better calculated to interest a child than these same old stories, that have edified a hundred generations? when will children ever weary of hearing of joseph, and moses, and david, and daniel, and especially of him who is the special friend of children? it will be easy to so connect the teachings of the word with these pictures and stories that very young children will be able to distinguish right from wrong, to know and hate sin, and to be drawn ever nearer to the blessed jesus. as they become able to study, to think and to comprehend it, the judicious parent will be glad to avail himself of the help of luther's catechism. here the more important teachings of the word are summarized and systemized. most parents indeed are glad to shirk this duty, and flatter themselves that if they send their children to catechetical class, when they grow old enough, they have performed their whole duty. such parents do not perhaps know, that martin luther wrote his small catechism especially for family use. let them take their church books and turn to the catechism, and they will find that luther heads the ten commandments with the words: "in the plain form in which they are to be taught by the head of the family." so also with the creed, the lord's prayer, and the sacraments. this is luther's idea. it is the true idea. it belongs to the way of salvation in the lutheran church. it is the custom, still practiced in our older lutheran churches. the pastor, as we shall see hereafter, is only to help the parents, and not to do it all for them. in teaching the catechism at home, it will give parents an opportunity to speak of and explain what sin is, what faith is, what prayer is, and what the sacraments are. we would impress also the importance of instructing the child concerning its own baptism. let it understand not only the fact of its baptism, but the nature, benefits and obligations of the same. it certainly has a most salutary effect to impress the thought on the child frequently that it was given to christ and belongs to him--that he has received it as his own, and adopted it into the family of the redeemed. here also there is a sad neglect on the part of parents. many never say a word to their children about their baptism. many children even grow up and know not whether they are baptized or not. this is certainly un-scriptural and un-lutheran. "_know ye not_," says paul, as if he said, have you forgotten it? "_that as many of us as have been baptized into christ have been baptized into his death_?" doubtless if we appreciated our own baptism as we should, it would be a constant source of comfort, a never-failing fountain of grace to us, and to our children. the apostles frequently speak of the "_church that is in the house_." by this they mean such a household as we have tried to portray--a home where the religion of our blessed saviour permeates the whole atmosphere; where the word of god dwells richly; where there are altars of prayer and closets for prayer--a home where jesus is a daily, a well-known guest; where the children, baptized into christ, are nourished with the milk of the word, so that they grow thereby, increasing more and more, growing up unto him who is the head, even christ. in such a home the church is in the house, and the household in the church. blessed home! blessed children, who have such parents! blessed parents, who have thus learned god's ways of grace! no anxious, restless parents there, hoping and praying that their children may be converted. no confused, repelled children there, crying because jesus will not love them till they "get religion." on the contrary, parents and children, kneeling at one altar, children of one father, with the same trust, the same hope, the same lord--hand in hand they go from the church in the house to the house of god's church. says dr. cuyler, an eminent presbyterian, "the children of christian parents ought never to need conversion." chapter vii. the sunday-school in its relation to the baptized children of christian parents. we have tried to set forth the lutheran idea of a christian home. in such a home, called, "_a church in the house_," all ought to be christians. the children having been given and consecrated to christ in holy baptism, and having had his renewing and life-giving grace imparted to them through that sacrament, are to be kept in that relationship with him. the popular idea that they must of necessity, during the most impressible and important period of their existence, belong to the world, the flesh and the devil, is utterly foreign to the lutheran, or scriptural view. that the child is fated, for a number of years, to be under the influence of evil, and to be permitted to "sow wild oats" before divine grace can reach it, is certainly a principle that is contradictory to the whole scheme of salvation. yet this seems to be the idea of those parents who will not believe that god can reach and change the nature of a child, and bring it out of the state of nature into the state of grace, and keep it in that grace. these people treat their children much as a farmer does his colts, letting them run wild for a while, and then violently breaking them in. this pernicious idea has also obtained sway to an alarming extent in the sunday-school system of our land. the children in the sunday-school, whether baptized or not, whether from christian or christless homes, are looked upon as outsiders, impenitent sinners, utter strangers to christ and his grace, until they experience such a marked change that they can tell exactly where and when and how they were converted. hence the popular idea that it is the object of the sunday-school to _convert_ the children. this seems to be the underlying principle of both the american sunday-school union and american tract society; institutions otherwise so excellent that we are loth to say aught against either. this idea pervades also the undenominational helps and comments of the international lesson system. this is the undertone of the great mass of undenominational sunday-school hymnology. it is the key-note of the county, state, national and international sunday-school conventions and institutes. so popular and wide-spread is this idea that many lutheran pastors, sunday-school teachers and workers have unconsciously imbibed it. even our church papers, professing to be strictly confessional, often publish articles setting forth the idea that it is the object of the sunday-school to _christianize_ the children. as though the baptized children of the church, the children of devout christian parents, had been heathen, until christianized by the sunday-school! many of our sunday-school constitutions also set it down as the object of the school to "lead the children to christ," or to "labor for their conversion." now we believe that this idea is un-scriptural and therefore un-lutheran. if what we have written in the preceding chapters on baptismal grace, the baptismal covenant, and the possibility of keeping that covenant, is true, then this popular idea, set forth above, is false. and _vice versa_, if this popular view is correct, then the whole lutheran system of baptism, baptismal grace, and the baptismal covenant, falls to the ground. but notwithstanding the immense array of opposition, we still believe that the lutheran doctrine is nothing else than the pure teaching of god's word. where we have the "_church in the house_," there we have lambs of christ's flock. ah, how many more we could have, how many more we would have, if the fathers and mothers in the church understood this precious article of our faith, and prayerfully built their home life thereon! then would there be a more regular and healthful growth of the church, and the necessity for fitful, spasmodic revival efforts would cease. but we digress. from our christian homes the baptized children of the church come to the sunday-school. how is the school to treat them?--we speak now of the baptized children from christian homes; we will speak of the unbaptized and untrained further on. these children, with all their childish waywardness and restlessness, do generally love jesus. they do trust in him, and are unhappy when they know they have committed a sin against him. they do, when taught, pray to him, believe that he hears their prayers and loves them. shall the teacher now begin to impress upon the minds and hearts of these little ones the idea that they are not yet christ's, and that christ has nothing to do with them, except to seek and call them, until they are converted? and shall they go home from sunday-school with the impression that all their prayers have been empty and useless, because their hearts have not been changed? dare the sunday-school thus confuse the child, raise doubts as to christ's forgiveness and love, and "_quench the spirit_?" oh how sad, that thus thousands of children have their first love, their first trust, quenched by those who have more zeal than knowledge! no, no, these are christ's lambs. they come with his marks upon them. let the sunday-school teacher work in harmony with the mother who gave these children to christ. let the whole atmosphere of the school impress on that child the precious truth that it is jesus' little lamb. _feed_ that lamb, feed it with _the sincere milk of the word_. lead that lamb gently; teach it to understand its relation to the great shepherd, to know him, to rejoice in his love, to love his voice, to follow his leadings more and more closely. instead of singing doubtfully and dolefully: "i am young, but i must die, in my grave i soon shall lie. am i ready now to go, if the will of god be so?" or, "child of sin and sorrow filled with dismay, wait not for to-morrow; yield thee to-day:" etc. or, "depth of mercy, can there be mercy still reserved for me?" etc. or, "hasten, sinner, to be wise, stay not for to-morrow's sun," etc or, "i can but perish if i go, i am resolved to try, for, if i stay away, i know i shall forever die." or, "when saints gather round thee, dear saviour above, and hasten to crown thee with jewels of love, amid those bright mansions of glory so fair-- oh, tell me, dear saviour, if i shall be there!" some of these sentiments are unscriptural. some may do for penitent prodigals. but all are out of place on the lips of baptized children of the church. let such rather joyfully sing: "i am jesus' little lamb, therefore glad and gay i am; jesus loves me, jesus knows me, all that's good and fair he shows me, tends me every day the same, even calls me by my name," and such other cheerful and healthy hymns as breathe the spirit of the church of the reformation. this we believe to be the object of our sunday-schools, as far as the baptized children of christian parents are concerned. they are to be _helps_, to keep the children true to their baptismal covenant, and to enable them to grow strong and stronger against sin and in holiness. jesus did not tell peter to _convert_, but _feed_ his lambs. from these considerations we see how important it is for lutheran sunday-schools to have teachers who "_know of the doctrine, whether it be true_;" who are "_rooted and grounded in the faith_;" who are "_ready always to give an answer to every man that asketh them a reason of the hope that is in them_;" who are "_apt to teach_." a teacher who does not understand and appreciate the lutheran doctrine of baptism is out of place in a lutheran sunday-school. it is certainly not desirable to have the child instructed at home that it was given to christ in baptism, received and owned by him and belongs to him, and then have the sunday-school teacher teach it that until it experiences some remarkable change, which the teacher cannot at all explain, it belongs not to christ, but to the unconverted world. the teaching of the pulpit, the catechetical class, the home and the sunday-school, ought certainly to be in perfect harmony--especially so on the vital point of the personal relation of the child to the saviour and his salvation. to have clashing and contradictory instruction is a sure way to sow the seeds of doubt and skepticism. we must have sound instruction and influence in the sunday-school, and to this end we must have sound and clear helps and equipments for teacher and pupil. the worship of the school, the singing, the opening and closing exercises, must all be in harmony with this great fundamental idea of feeding those who are already christ's lambs. chapter viii. the sunday-school--its relation to those in covenant relationship with christ, and also to the unbaptized and wandering. we are still speaking of the dealing of the sunday-school with the baptized children of christian parents. we have seen how important it is that the sunday-school work in harmony with the pastor and the parent. we have seen that, to this end, it is especially important that the instruction of the teacher be in harmony with the doctrine of our church on baptismal grace, and the keeping of the baptismal covenant. here, however, we meet with a practical difficulty. too many of our teachers are not clear themselves on this subject. their own early instruction may have been imperfect. their whole environment has been unfavorable to rooting and grounding them in this faith, once delivered to the saints. this old-fashioned faith, as we have seen, has become unpopular with the masses even of professing christians. the whole current of the religionism of the day is against it. in many localities and circles, to profess this faith is to invite ridicule and opposition. the lutheran church in this matter, as in others, is behind the age, because the age is away ahead of christ and the apostles, the church fathers and reformers. what wonder then that in many places, our members, on whom we must depend for teachers, have unconsciously drifted away from the old landmarks, and are altogether at sea as to god's means and methods of grace, especially with the children? it is, therefore, a matter of the gravest importance that our church place in the hands of her willing but inexperienced teachers such plain, practical and full helps and equipments as will enable them to be safe and successful instructors in our sunday-schools. our good teachers are always willing to learn. they need to be and want to be first taught. they need clear, sound exposition, illustration and application of every lesson for themselves, before they can successfully teach others. they need to be shown in every lesson, how the divine word everywhere sets forth the precious doctrines of our church. they need to be shown over and over again, how these doctrines are to be impressed and applied to the heart, conscience, and life of the pupil; and how the truth is to be so instilled that it may, by means of every lesson, awaken and deepen a sense of sinfulness, and repentance therefor, and beget and increase faith and love for the dear saviour. every lesson that does not make sin more hateful and christ more precious, is in so far, a failure. from what we have learned in the last chapter, a lutheran sunday-school cannot safely use the literature, whether lesson leaves, lesson helps, or hymns, of others. and this simply because their sentiment is not only at variance with, but openly hostile to our faith. it is therefore even more important for our church than for any other, to furnish all the necessary equipments for good, sound, live sunday-schools. our equipments ought to aim to become more and more superior to all others. the church should strive to constantly improve them until they become so desirable and attractive that no lutheran school would think of exchanging them for any others. we hope to see the day when our church will lead in all these practical enterprises, even as she has led and still leads in the sphere of sound doctrine. but we digress. in these two chapters on sunday-school work, we have thus far spoken only of the relation of the school, to the baptized children of christian parents. a sunday-school has, however, by no means fulfilled its mission by looking only after those who are already lambs of the flock. a sunday-school, like a congregation, to be true to itself and its divine master, must be a missionary institution. in every community there are lambs who have never been in the flock of the good shepherd, or have already wandered astray. there are children who have never been either baptized, or instructed in heavenly things at home. or, if baptized, they have been permitted to grow up afterwards as wild as heathen children. yes, even in the homes of members of our church, there are children, whether baptized or not, who are thus growing up utterly neglected. if baptized, they don't even know it. much less do they know the significance of their baptism. it is the mission of the sunday-school to gather in these destitute ones, from the street, and from their christless homes. the sunday-school must become a spiritual home for them. the earnest teacher can and ought to find out who of his pupils belong to this class, and apply to such the needed instruction and exhortation. in _their_ case it is truly the object of the sunday-school to lead them to jesus, to labor for their conversion, to christianize them. this, as a matter of course, also applies to those, even from christian homes, who were baptized, and perhaps also, to some extent, instructed in divine things, but who have gone astray, and thus fallen from their baptismal covenant. all such, who are not at present in covenant relationship with christ, who are turned away from christ, must be turned back, _i.e._, converted. now this difficult work, this great change, can be accomplished only through the power of god's word. "_the law of the lord is perfect, converting the soul._" "_the gospel of christ is the power of god unto salvation._" the words of christ, "_they are spirit and they are life_." if sinners, whether young or old, are to be reclaimed for christ, it must be through that word which "_is quick_"--_i.e._, full of life--"_and powerful and sharper than any two-edged sword_." let the sunday-school teacher depend on nothing else than this word of god. it is always accompanied by the spirit of god. it is the living seed of the new life. let it be used prayerfully. let it be taught carefully. let it be taught clearly. let it be impressed and applied to heart, and conscience, and life. drive it home personally and individually to the impenitent pupil. see him by himself, visit him in his home, teach him in his class. cease not your prayers and your efforts till the word so lodge and fasten itself in the mind and conscience that it makes him realize his own sinfulness and need of a saviour, and also that saviour's readiness to save. this is god's way of salvation. this is the way of salvation in the lutheran church. the sunday-school teacher who follows this way will win souls. the impenitent sinners of his class will be brought to repentance toward god, and faith in our lord jesus christ: or in one word, they will be converted; whilst those who are already christ's will _grow in grace and in the knowledge of our lord and saviour jesus christ_. chapter ix. catechisation. we have spoken of the importance and benefits of home training and instruction. we endeavored to show that christian parents are under the most solemn obligation to instruct their children in the truth of god's word. we also endeavored to show that, in order to give their children a clear understanding of the saving truths of the bible, they could do no better than to diligently teach them luther's small catechism; that this was really luther's idea and purpose when he wrote that excellent little religious manual; that the first catechetical class ought indeed to be in the family, with father and mother as teachers;--that this home class ought to be carried on so long and so persistently, that in it the children would become perfectly familiar with the contents of the book; so familiar indeed, that they would know all the parts that luther wrote perfectly by heart. luther's small cathechism, _i.e._, the parts that luther wrote himself, is really quite a small book. by giving only a little time and attention to it each week, the parents could easily, in a few years, have all their children know it as perfectly as they know their multiplication table. and such ought to be the case. after these beginnings have thus been made, and while the home instruction is still going on, the work of the sunday-school teacher comes in as a help to the home class. in every sunday-school class there ought to be, with each lesson, some instruction in the catechism. to this end each teacher, in a lutheran sunday-school, ought to be familiarly at home in this most important text-book. the teacher should endeavor so to teach these lessons, that the pupil would learn to love and appreciate the catechism more and more. thus, the school ought to be a helper to the home. and thus, home and school together, working in harmony for the same end, would prepare the children for the pastor's catechetical class. if this good old-fashioned custom were kept up in all our households and schools, then would the pastor's catechetical class be more of a pleasure and a profit to himself and his catechumens. it would then be the pastor's part, as it should be, to review the contents with his class, and thus to find how well the preparatory work had been done. then could he devote his time and energy to what is really the pastor's part of the work, viz., to explain and set forth clearly the meaning of the catechism, and show how it all applies to the heart and life of every one. it is not at all the pastor's place, and it should never be expected of him, to act the school-master, to see to and oversee the memorizing of the answers. it is his office to expound and apply the truth, to make the doctrines clear to the minds of the learners, and to show how they are all related to the individual life. but, alas, how little is this understood or practiced! how many parents, who call themselves christians, and lutherans, seem to think that they have nothing to do in this whole matter! they seem to think that if they send their children once a week, for a few months, to the pastor's class, they have done their whole duty. they do not so much as help and encourage the children to learn the lessons that the pastor assigns. and thus does this part of the pastor's work, which ought to be among the most delightful of all his duties, become wearisome to the flesh and vexatious to the spirit. scarcely anywhere else in all his duties does a pastor feel so helpless and hopeless and discouraged, as when standing week after week before a class of young people who have such poor instructors at home. christian parents, if you desire your sons and your daughters to become steadfast and useful members of the church of christ, see to it that you do your part in their religious instruction. insist on it, and even use your parental authority, if necessary, that your children learn the catechism and regularly attend the pastor's instructions. we believe that the trouble in this matter lies largely in the fact that catechisation has become unpopular in our fast age. it is looked upon as a mark of old-fogyism, if not as an evidence of the absence of "spiritual religion!" the new measures and methods of modern revivals are more acceptable to the fickle multitude. they seem to point out a shorter route and quicker time to heaven. as a boy once said to the writer: "i don't want to belong to your church, because i would have to study the catechism all winter, and down at the other church i can 'get through' in one night." that boy expressed about as clearly and tersely as could well be done, the popular sentiment of the day. yielding to this popular sentiment, many churches, that once adhered strictly and firmly to the catechetical method, having either dropped it entirely or are gradually giving it up. and in order to clothe their spiritual cowardliness and laziness in a pious garb, they say: "the bible is enough for us." "we don't need any man-made catechisms." "it is all wrong anyhow to place a human book on a level with or above the bible." "we and our children want our religion from the spirit of god, and not from a church catechism," etc., etc. do such people know what they are talking about, or do they sometimes use these pious phrases to quiet a guilty conscience? do they know what a catechism is? look at it for a moment. what is the nature and object of luther's small catechism? is it in the nature of a substitute for the bible? does it purpose to set aside the bible? we can scarcely muster patience enough to write such questions. no! no! any child that can read this little book knows better. the plainest reader cannot fail to see that it is intended as a _help_ to understand the bible. its purpose clearly is to awaken and develop in the reader or learner a more intelligent appreciation and love for the bible. it contains nothing but bible truths. its design is simply this: to summarize and systematize the most important truths and doctrines of the divine word. to so arrange and group them that even a child may learn what the bible teaches as to creation, sin, salvation, and the means whereby it may be attained. we have the assurance, also--and we believe that history and observation will bear out the statement--that those who appreciate and have studied a sound scriptural catechism most thoroughly, appreciate, understand, love and live their bibles most. of the contents, arrangement and intrinsic value of luther's small catechism, we will speak in the next chapter. chapter x. contents, arrangement and excellence of luther's small catechism. we have spoken of luther's small catechism as a help with which to lay hold of and understand the most important truths of the bible. these fundamental truths are taken from the scriptures, and are so grouped, arranged and explained that the learner can easily grasp and understand them. that some of the truths contained in the bible are of greater importance than others will scarcely be denied. it is certainly more important that the child should know and understand the ten commandments, than that it should be familiar with all the details of the ceremonial law. certainly better to be familiar with the apostles' creed, than to know all about the building of the temple. better be able to repeat and understand the lord's prayer, than to have a clear knowledge of the elaborate ritual of the temple service. better understand the meaning of christ's two sacraments than to be able to tell all about the great feasts of the jews. if any one can know all these other matters also, so much the better. the catechism will certainly be a help instead of a hindrance to this end. but if all cannot be learned--at least not at once--let the most important be taught first. and for this we have a catechism. look at its contents. it is divided into five parts. each division treats of a separate subject. the first contains the ten commandments, with a brief yet full explanation of each commandment. the second part has the three articles of the apostles' creed, with a clear and most beautiful explanation of each one. the third is the lord's prayer, its introduction, the seven petitions, and the conclusion; with a terse, though comprehensive explanation of each sentence. the fourth and fifth parts treat similarly of the two sacraments, baptism and the lord's supper. here then we have, in a brief space, the most important teachings of the whole bible systematically arranged and clearly explained. of these contents and their arrangement, luther himself says: "this catechism is truly the bible of the laity (or common people), wherein is contained the entire doctrine necessary to be known by every christian for salvation. here we have first the ten commandments of god, the doctrine of doctrines, by which the will of god is known, what god would have us to do and what is wanting in us. "secondly: the apostles' creed, the history of histories, or the highest history, wherein are delivered to us the wonderful works of god from the beginning, how we and all creatures are created by god, how all are redeemed by the son of god, how we are also received and sanctified by the holy ghost, and collected together to a people of god, and have the remission of sins and everlasting salvation. "thirdly: the lord's prayer, the prayer of prayers, the highest prayer which the highest master taught, wherein are included all temporal and spiritual blessings, and the strongest comforts in all temptations and troubles, and in the hour of death. "fourthly: the blessed sacraments, the ceremonies of ceremonies, which god himself has instituted and ordained, and therein assured us of his grace." john arndt, in a sermon on the catechism, says: "the catechism is a brief instruction in the christian religion, and includes in itself the doctrine of the law of god, christian faith, the lord's prayer, the institutions of holy baptism and of the lord's supper, which five parts are an epitome and kernel of the entire holy scriptures, for which reason it is called a 'little bible.'" dr. seiss, in his ecclesia lutherana, says: "it is the completest summary of the contents of the bible ever given in the same number of words. it gave to the reviving church a text-book for the presentation of the truth as it is in jesus to the school, lecture-room and pulpit." the sainted dr. krauth says: "the catechism is a thread through the labyrinth of divine wonders. persons often get confused, but if they will hold on to this catechism it will lead them through without being lost. it is often called the 'little bible' and 'the bible of the laity' because it presents the plain and simple doctrines of the holy book in its own words. pearls strung are easily carried, unstrung they are easily lost. the catechism is a string of bible pearls. the order of arrangement is the historical--the law, faith, prayer, sacrament of baptism, and all crowned with the lord's supper--just as god worked them out and fixed them in history." thus we might go on quoting page after page of words of admiration and praise, from the greatest minds in our and other churches, of the contents and arrangement of this little book. neither can we charge these writers with extravagance in their utterances. for the more we examine and study the pages of this little book, the more we are convinced that it is unique and most admirable in its matter and plan. let each one look for a moment at himself, and then from himself into this little book. i come into this world ignorant, yet full of presentiments and questions. i learn my first vague lesson about myself and god. i naturally ask: for what purpose has god put me here? what does he wish me to do? the catechism answers: to do his will, to keep his commandments. here they are, and this is what they mean. i study them, and the more i study them, the more am i convinced that i never did and never can perfectly keep this law. i ask again: what shall i do? my catechism tells me i must have faith. i must believe. but what shall i believe? answer: this summary of truth called the apostles' creed. it tells me of my creator--his work and providence, and his gift of a redeemer. it tells me of that redeemer and his redemption; of the gift of the spirit, and his application of redemption. it not only tells me what to believe, but in the very telling it offers me help to believe. but i am still weak and more or less perplexed. whither shall i go for more strength and grace? my catechism furnishes the answer: go to the great triune god. ask him in prayer. here is a model. it will teach you how to pray. i learn what it is to pray. but again i ask: how do i know that god will hear my prayer? is he interested in me personally? has he any other means besides his written word to assure me of his love and to give me, in answer to my prayers, more strength to believe him and love him? my catechism points me to my baptism. it teaches me what it means, and how that in it i have god's own pledge that he is my father, and that i am his child. here then is a fountain to which i can return again and again when weak and perplexed. further, my catechism teaches me concerning my saviour's last legacy of love before his death for me, his holy supper. in it he holds out to me and gives to me, personally and individually, himself and all his heavenly grace. thus does this little catechism meet me in my perplexity, take me by the hand, and lead me through the labyrinth of the wonders of grace. thus does it tell me what i am, what i need, and where and how to get what i need. it takes me to the wells of salvation. it draws from them living water. it holds it to my parched lips. it gathers the precious manna of the word, and feeds me when i am faint and weary. such is luther's small catechism. is it any wonder that we love it? is it any wonder that we count the study of it a part of the way of salvation in the lutheran church? we have something yet to say on the manner of teaching it and the results of faithful teaching and learning. chapter xi. manner and object of teaching luther's catechism we have spoken of the importance of catechisation. we have seen that luther's small catechism is indeed a priceless bible manual. it sets before us, in matchless order, god's plan of salvation. it is so full and yet so brief, so doctrinal and yet so warm and hearty. "the only catechism," says dr. loehe, "that can be prayed." "it may be bought for sixpence," says dr. jonas, "but six thousand worlds could not pay for it." no wonder that no book outside of the bible has been translated into so many languages, or circulated so widely. thirty-seven years after its publication one hundred thousand copies were in circulation. the first book translated into any of the dialects of the american indian, it was from its pages that the red man read his first lessons concerning the true god, and his own relations to that god. at the present day it is taught in ten different languages in our own land. and yet how sadly neglected and abused, even by those who bear its author's name! it is neglected, if not entirely ignored, in countless lutheran homes and sunday-schools. it is even neglected by many so-called lutheran pastors. they set at naught the testimony of nearly four centuries. they set their own opinions above the testimony of the wisest, as well as the most deeply spiritual and consecrated witnesses of their own church. they prefer the baseless, shallow, short-cut methods of this superficial age. some of them have even joined in the cry of the fanatic, and called all catechisation in the church dead formalism! fortunately, their number is growing rapidly less, and many, who were for a while carried away with the tide of new measures, are asking for and returning to the good and tried old ways. not only is this catechism neglected, but it is and has been much abused. abused, not only by its enemies, who have said hard things against it, but it has been and still is abused, like all good things, by its professed friends. and doubtless it is the abuse by its friends that is largely responsible for the neglect and contempt into which it has sometimes fallen. thus in the family, it is still too often taught as a mere task. the home teacher often has no higher aim than that the children should learn it by rote--learn to rattle it off like the multiplication table, or the rules of grammar. worse than this, it has often been used as an instrument of punishment. a child has done something wrong. it is angrily told that for this it must learn a page or two of the catechism! the task is sullenly learned and sullenly recited; and the catechism is hated worse than the sin committed. then too, it is slurred over in the sunday-schools, without an earnest word of explanation or application. the learner does not realize that it is meant to change the heart and influence the life. this same sad mistake is also made by many pastors in the catechetical class. strange as it may seem, this mistake is most commonly made by those very pastors who profess to be the warmest friends of and the most zealous insisters on the catechisation of every lamb in the flock. thus we find not a few pastors who catechise their classes after the schoolmaster fashion. they go through the exercise in a perfunctory, formal manner. they insist on the letter of the text, and are satisfied if their pupils know the lessons well by rote! to urge on the dull and lazy pupil they will scold and rage, and even use the rod! the catechism becomes a sort of text-book. the pupils get out of it a certain amount of head knowledge. there are so many answers and so many proof-texts that must be committed to memory. and when all this is well gotten and recited by rote, the teacher is satisfied, the pupil is praised, imagines that he has gotten all the good out of that book, and is glad he is done with it! now we would not for a moment depreciate the memorizing of the catechism. it is of the most vital importance, and cannot be too strongly urged. what we object to--and we cannot object too strenuously--is the idea that head knowledge is enough! there must of course be head knowledge. the memory should store up all the precious pearls of god's truth that are found in the catechism. the mind must grasp these truths and understand their meaning and their relation to one another. but if it stops here, it is not yet a knowledge that maketh wise unto salvation. in spiritual matters the enlightening or instructing of the intellect is not the end aimed at, but only a means to an end. the end aimed at must always be the renewal of the heart. the heart must be reached through the understanding. to know _about_ christ is not life eternal. i must know about him before i can know him. but i might know all about him, be perfectly clear as to his person and his work, and stop there, without ever knowing him as heart only can know heart, as _my_ personal saviour and loving friend, _my_ lord and _my_ god. here, we fear, many ministers make a sad mistake. they are too easily satisfied with a mere outward knowledge of the truth. they forget that even if it were possible to "_understand all mystery and all knowledge_"--intellectually--and not have charity, _i.e._, deep, fervent, glowing _love_ to god in christ, springing from a truly penitent and believing heart, it would profit nothing. the true aim and end of all catechetical instruction in the sunday-school, in the family, and especially in the pastor's class, should ever be a penitent, believing and loving heart in each catechumen. we have, in a former chapter, shown the duty of the sunday-school teacher in this matter. the pastor should likewise use all diligence to find out in whom, among his catechumens, the germs of the divine life, implanted in baptism, have been kept alive, and in whom they are dormant. where the divine life, given in holy baptism has been fostered and cherished--where there has been an uninterrupted enjoyment of baptismal grace, more or less clear and conscious--there it is the pastor's privilege to give clearer views of truth and grace, to lead into a more intelligent and hearty fellowship with the redeemer, to deepen penitence and strengthen faith through the quickening truth of god's word. where, on the other hand, the seeds of baptismal grace have been neglected, where the germs of the new life lie dormant or asleep, or where there never has been any implanting of grace through word or sacrament--in short, where there are no pulsations, no manifestations of the new life, there the pastor has a different duty. he must endeavor to so bring the acquired truth to bear on the conscience and heart, as to awaken and bring about a sense of sin, a genuine sorrow therefor, a hatred thereof, a longing for deliverance, a turning to christ and a laying hold on him as the only help and hope. thus the one great aim and object of the conscientious pastor, with each impenitent catechumen, is to awaken and bring about genuine, heartfelt penitence and a true, trusting, clinging faith. in one word, he must labor for that catechumen's conversion. only those of whom there is evidence that they are in a converged state should be admitted to confirmation. by this we do not mean, as some do, that each one must be able to tell when, and where, and how he was converted. we mean simply this: that each one must have in his heart true penitence, _i.e._, sorrow for and hatred of sin, and true faith, _i.e._, a confiding, trustful embracing of christ as the only saviour. whether these elements of the new life have been constantly and uninterruptedly developed from baptism, or whether they have been awakened gradually by the word, is not material. the only important question is: are the elements of the new life now there--even though as yet feeble and very imperfect--or, is the person now turned away from sin to a saviour? if so, we consider that person in a converted state. and this much, we believe, should be demanded of each catechumen before he is admitted to the rite of confirmation. and it is largely because this has not been demanded as the only true and satisfactory result of catechisation, that this important branch of the church's activity has so largely fallen into disrepute. it is doubtless because of carelessness on this point that so many fall back after confirmation to the world, the flesh and the devil. they did not hold fast to their crown because they had no crown. where the catechism is properly learned, understood and applied, the intellect is used as the gateway to the heart. where the result of an enlightened mind is a changed heart, there are intelligent believers. they know what it means to be a christian. they have an earnest desire for closer fellowship with him who has loved them and washed them from their sins in his own blood. there is good hope that such will be faithful unto death. chapter xii. confirmation. in our studies concerning the methods of grace, or the application of the salvation purchased by christ, to the sinful race of adam's children, we necessarily had to begin with the new-born child. we noted the first known operations of grace at the baptismal font. we traced the infant through the holy influences received at a christian mother's knee, and in the nurture of a christian home. we followed up through the lessons and influences of the church's nursery, the sunday-school, and from thence into the pastor's catechetical class. we have learned that these are the different successive steps in the way of salvation. this is god's way in the sanctuary. it begins at the baptismal font, where the child is received as a member of the church of christ; it leads through the church in the house, and through it keeps up a living connection with the church in the sanctuary. it is making disciples in accordance with christ's plain directions, viz, "_baptizing_ them, and _teaching_ them." we have also admitted all along that there may be some who will go through with this whole process and yet not be disciples of christ at the end. they wilfully resist the operations of divine grace, and cast away the pearl. this class we leave, for the present. we will consider them further on. we speak now of those who have been made disciples; who have not resisted the gracious influences of the spirit of god, working through the sacramental and written word. their minds are enlightened; they know something of sin and grace and the bestowal and reception of grace; they have an intelligent understanding of the plan of salvation revealed in the word of god. but this is not all. their hearts also have been drawn ever nearer and closer to their dear saviour; they believe in and love the lord jesus christ; they are _ready to give an answer to every man that asks of them a reason of the hope that is in them_. in the ardor and fervor of their young hearts' devotion they can repeat these beautiful words of their catechism and say: "i believe that jesus christ, true god, begotten of the father from eternity, and also true man, born of the virgin mary, is _my_ lord; who has redeemed _me_, a lost and condemned creature, secured and delivered _me_ from all sin, from death, and from the power of the devil ... in order that i might be his, live under him in his kingdom and serve him in everlasting righteousness, innocence and blessedness." further, they can joyfully say: "i believe that i cannot by my own reason and strength believe in jesus christ my lord, or come to him. but the holy ghost has called _me_ through the gospel, enlightened _me_ by his gifts, sanctified and preserved _me_ in the true faith," etc. but this happy faith of their hearts has never been publicly professed before men. and yet the word of god demands not only faith in the heart, but also confession by the lips. rom. x. - : "_if thou shalt confess with thy mouth the lord jesus, and shalt believe in thine heart that god hath raised him from the dead, thou shalt be saved. for with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation._" jesus also says, matt. x. : "_whosoever, therefore, shall confess me before men, him will i confess also before my father which is in heaven._" and should any one be ashamed of this public profession and refuse to make it, jesus clearly tells such an one that of him he also will be ashamed in the judgment day. the bible nowhere recognizes a secret discipleship. there are no promises to him who does not confess. if our catechumens would therefore still follow god's way of salvation he must now also take this step, and publicly confess jesus as his lord and redeemer and himself as his disciple. and for this there is no time so appropriate as when he desires to be numbered among the communicants of the congregation and participate with them in the celebration of the lord's supper. for this also our church has made fitting arrangement. it is done at, or is rather a part of, the impressive ceremony of confirmation. who has not witnessed this beautiful and touching rite? and what could be more interesting or impressive than to see a company of young hearts encircling the altar of christ, confessing their faith, and bowing the knee to their saviour amid the prayers and benedictions of the church? this is confirmation. the catechumen has been examined by the pastor as to his fitness for this important step. the pastor has found that he possesses an intelligent understanding of the doctrines taught in the catechism, and that the experience of his heart bears witness to their truth and power. on this account he is adjudged as fit and well prepared to be admitted to the holy communion. he now comes of his own accord--not because he is old enough, or knows enough, or because father, mother, or pastor wants him to--before the altar of christ. there, in the presence of the assembled congregation and the all-seeing god, his lips confess the faith of his heart, the faith into which he was baptized as a child: he now voluntarily takes upon himself the vows and promises that parents or sponsors took for him at baptism. he receives an earnest admonition from his pastor to hold fast that which he has and be faithful unto death. the whole congregation, together with the pastor, lift their hearts in earnest intercessory prayer to god for his continuous blessing and protection on the young confessor; and, the catechumen kneeling at the altar, the pastor directs the intercessions of the church to each kneeling one in turn, by laying his hands on him and offering up for him a fervent petition in inspired words. this is the simple and appropriate ceremony we call confirmation. we claim for it no magical powers. it is not a sacrament. it adds nothing to the sacrament of baptism, for that is complete in itself. there is no conferring of grace by the pastor's hands, but simply a directing of the church's prayers to the individual. the confirming, strengthening and establishing of--the catechumen in grace, is effected primarily alone through christ's own means of grace, viz.: the word and the sacraments. the word has been applied to mind and heart all along from tenderest childhood. it is now brought home in the review and admonition of the pastor, amid specially solemn surroundings. the previous administering of baptism, and the perpetual efficacy of that sacrament, are now vividly recalled and impressed. and this unusually impressive application of the power of word and sacrament confirms and strengthens the divine life in the catechumen. thus the means of grace do the confirming, or rather the holy spirit through these means. instrumentally also the pastor may be said to confirm, since he, as christ's ambassador or agent, applies his means of grace. in still another, though inferior sense, the catechumen confirms. he receives the offered means of grace, assents to their truth and efficacy, obtains divine virtue and strength through them, and with this imparted strength lays hold on christ, draws nearer to him, is united to him as the branch to the vine, and thus confirms and establishes the covenant and bond that unites him to his saviour. we do not claim for the rite of confirmation a "_thus saith the lord_." we do not claim that it possesses sacramental efficacy, or that it is absolutely essential to salvation. we do claim, however, that there is nothing unevangelical or anti-scriptural in this ceremony. on the contrary, we believe it is in perfect harmony with the whole tenor and spirit of the gospel. if we cannot trace it to apostolic usage, we can find it in all its essential features in the pure age of the church immediately succeeding the apostles. in some form or other it has been practiced in the church ever since. true, it has often been and is still grossly abused. it has often been encumbered and entangled with error and superstition; and therefore there have not been wanting radical purists who have not only set it aside, but cried it down as romish and heathenish. the more sober and conservative churches have been content to purge it of its error and superstition. in its purified form they prize it highly, cherish its use, practice it, and find it attended by god's richest blessing. it is a significant fact also that some of those who were once its most bitter opponents are gradually returning to its practice. we find, for example, that certain presbyterian churches confirm large classes of catechumens every year. certain methodist book concerns and publishing houses also-publish confirmation certificates, from which we infer that some of their churches also must practice this rite. again, we find in certain "pastors' record books," gotten up to suit all denominations, columns for reporting the number of confirmations. all churches must indeed have some kind of a ceremony for the admission of the young among the communicants of the church. and there certainly is no more befitting, beautiful and touching ceremony than confirmation, as described above and practiced in the lutheran church. chapter xiii. the lord's supper--preliminary observations. our catechumen has now been confirmed. the pastor has given him, in the name of the congregation, the right hand of fellowship, and also publicly authorized him to join with the congregation in the celebration of the lord's supper. for the first time, then, the young christian is to partake of this holy sacrament, in order that thereby he may be still further strengthened and confirmed in the true faith. this sacred institution, also, is a part of god's way of salvation. it is one of the means of grace appointed and ordained by christ. it "hath been instituted for the special comfort and strengthening of those who humbly confess their sins and who hunger and thirst after righteousness." it is true that multitudes do not regard it as a means or channel of grace. to them it is only an ancient rite or ceremony, having no special significance or blessing connected with it. it is at most a symbol, a sign, or representation of something, entirely absent and in no way connected with it. if there is any blessing at all attached to it, it consists in the pious thoughts, the holy emotions and sacred memories, which the communicant tries to bring to it and which are in some way deepened by it. at best, it is a memorial of an absent saviour, and in some form a representation of his sufferings and death. now if this were all that we could see in the lord's supper, we would not regard it as a part of god's way of salvation. but our church sees much more in it. with her it is indeed an essential and integral part of that way. and since this is another of the few points on which the lutheran church differs materially from many others, it will be well for us to devote some space and time to its study. much has been written on this important subject. we may not have anything new to add, but it is well often to recall and re-study the old truths, so easily forgotten. before we consider the nature of this sacrament, we will make a few preliminary observations that will help us to guard against false views, and to arrive at correct conclusions. we observe first, the importance of bearing in mind the _source_ from which this institution has come. who is its author? what is the nature or character of its origin? our views of any institution are generally more or less influenced by thus considering its origin. whence then did the church get this ordinance which she has ever so conscientiously kept and devoutly celebrated? did it emanate from the wisdom of man? did some zealous mystic or hermit invent it, because forsooth he supposed it would be pleasant and profitable to have such an ordinance in the church? or did some early church council institute it, because those earnest fathers in their wisdom deemed it necessary that the church should have such a service? can it, in short, be traced to any _human_ origin? if so, then we can deal with it as with any other human institution. we are then at liberty to reason and speculate about it. we can apply to it the rules of human science and learning. we can test it, measure it, sound it by philosophy, logic, and the laws of the mind. each one then has a right to his own opinion about it. each one can apply to it the favorite test of common sense, and draw his own conclusions. but now, we know that this is not a human institution. the church has received it from the hands of the son of god. it was ordained by him who could say, "_all power is given unto me in heaven and in earth_," and, "_in whom dwelt all the fullness of the godhead bodily_;" who even before his birth in human form was called "_the mighty god, the everlasting father, the prince of peace_." when we come to deal with an institution of his, we dare never expect to fathom or test it by our poor, short-sighted and sin-blinded reason, philosophy, science, or common sense. "_for my thoughts are not your thoughts, neither are your ways my ways, saith the lord. for as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts._" whenever, therefore, we come to deal with anything that comes from his hands, it is no longer of the earth, earthy, and is not subject to earthly laws and human rules. his acts, his deeds, his words, belong to the realm of faith, and not of reason. reason must ever be taken captive and made to bow before the heavenly things connected, with him. or shall we try to reason out his human birth, his growth, his nature, his deeds? shall we reason out the feeding of the multitudes with those few barley loaves and fishes? no; they came through his hands, and the power of those hands we cannot comprehend. we cannot comprehend how that afflicted woman could receive virtue, health and life, by touching the hem of his garment--a mere fabric of cloth--or how the clay and spittle from his hands could open the eyes of one born blind. whenever, therefore, we come to study this ordinance, let us ever bear in mind its divine origin. it is _the lord's_ supper. this precaution will be a safeguard against error, and a help to the truth. we notice secondly the _time_ of institution. it was "_in the night in which he was betrayed_." that awful night, when the clouds of divine wrath were gathered over him, and were ready to burst upon him; when the accumulated guilt of a sinful race was all to be laid on him, borne by him as though it were his own, and its punishment endured as though he had committed every sin. then, when the strokes of justice were about to fall, our blessed saviour, "_having loved his own, he loved them to the end_." he gathered his little band of chosen ones about him for the last time before his crucifixion. he spoke to them his farewell words, uttered his high-priestly prayer, instituted and administered to them this holy sacrament. all the surroundings conspired to throw round it a halo of heavenly mystery. everything was calculated to impress that little band that what he now ordained and made binding on the church, till he would come again, was something more than an empty sign or ceremony. thus the time, the circumstances, and all the surroundings of the institution of this holy sacrament, prepare us in advance to believe that there must be in it or connected with it some heavenly gift of grace that can be obtained nowhere else. we notice thirdly the significant _term_ by which jesus designates this institution. when he administered the cup he said: "this cup is the _new testament_ in my blood." he calls it a testament. a testament is a last _will_. jesus was about to go forth to die. before he departed, he made his will. he bequeathes to the church an inheritance. the legacy that he leaves is this sacrament. before we undertake to study the words of the institution, we wish to impress this thought. a will is the last place where one would use ambiguous or figurative language. every maker or writer of a will strives to use the clearest and plainest words possible. every precaution is taken that there may be no doubtful or difficult expression employed. the aim of the maker is to make it so plain that only one meaning can be taken from it. neither is any one permitted to read into it any sense different from the clear, plain, literal meaning of the words. fanciful, metaphorical, or far-fetched interpretations are never applied to the words of a will. much less is any one permitted to _change_ the words by inserting or substituting other words than those used by the maker. christ's words of institution are the words of his last will and testament. we will consider the _nature_ of the sacrament of the lord's supper in the next chapter. chapter xiv. the lord's supper--continued. in the former chapter we made some preliminary observations, intended to be helpful, as guards against false conclusions, and as guides to a correct understanding of the subject under consideration. it is important that we always keep these in mind in our study of the doctrine of the lord's supper; let us ever keep before us therefore the _author_ or _founder_ of this institution, the _time_ and _circumstances_ of the institution, and its _testamentary_ character. we are now ready to inquire further into the _nature_ and _meaning_ of this holy ordinance. and in order to determine this we desire to go directly to the law and to the testimony. we want to know, first of all: what does the word of god teach on the subject? before we proceed, however, to note and examine the passages of scripture bearing on the matter, let us recall what we said, as to the interpretation of scripture, in one of the chapters on the sacrament of baptism. we there stated that our church has certain plain and safe principles of interpretation that are always to guide the searcher after the truth of god's word, viz.: . "a passage of scripture is always to be taken in its plain, natural and literal sense, unless there is something in the text itself, or in the context, that clearly indicates that it is meant to be figurative." . "a passage is never to be torn from its connection, but it is to be studied in connection with what goes before and follows after." . "scripture is to be interpreted by scripture, the dark passages are to be compared with the more clear, bearing on the same subject." . "we can never be fully certain that a doctrine is scriptural until we have examined and compared all that the word says on the subject." on these principles we wish to examine what the word teaches as to the nature of the sacrament of the lord's supper. we note first the accounts of the institution as given by the three evangelists, matthew, mark, and luke. in matthew xxvi. - , we read, _"jesus took bread and blessed it and brake it, and gave it to the disciples and said; 'take, eat, this is my body.' and he took the cup and gave thanks and gave it to, them saying: 'drink ye all of it. for this is my blood of the new testament, which is shed for many for the remission of sins.'"_ with this the accounts in mark xix. - , and in luke xxii. , , substantially agree. there is a slight variation of the words, but the substance is the same. we notice only this difference: luke adds the words, "_this do in remembrance of me_." on this point let us notice, in passing, that st. luke's was the last written of the three. the gospels of matthew and mark had been written and were read and used in the churches several years before st. luke's. and yet the two former do not contain the words, "_do this in remembrance of me_." now we submit right here, if to _remember_ christ were all that is in this sacrament, or even the chief thing, why did those who wrote the first gospels, and knew that there were no others, leave out these words? but we go on. almost thirty years after the time of the institution of this sacrament, the great apostle of the gentiles wrote a letter to the church at corinth. that church was made up of a mixed multitude--jews and gentiles, freemen and slaves. many of them were neither clear nor sound on points of christian doctrine and practice. in his fatherly and affectionate letters to the members of this church, paul, among other things, gives them instruction concerning this sacrament; and, lest some of them might perhaps suppose that he is giving them merely his own wisdom and speculation, he takes especial care to disavow this: "_for i have received of the lord that which also i delivered unto you, that the lord jesus the same night in which he was betrayed, took bread_," etc., giving in substance the same words of institution as given by the evangelists ( cor. xi. , , ). after thus giving them the words of institution, paul goes on to instruct them about worthy and unworthy communing. in these instructions we cannot help but notice how he takes the real presence of christ's body and blood for granted all the way through. notice his language. verse : _"whosoever shall eat of this bread and drink of this cup of the lord unworthily, shall be guilty of the body and blood of the lord."_ verse : _"for he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the lord's body."_ going back to chapter ten, verse sixteen, we find the apostle giving the doctrine of the lord's supper in a few words thus: _"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?"_ we have now noted all the passages that speak directly on this subject. there are other strong passages that are often quoted in defence of the doctrine of the real presence, and which we doubtless have a right to use in corroboration of those above quoted. we refer to john vi. - : _"verily, verily, i say unto you, except ye eat the flesh of the son of man, and drink his blood, you have no life in you. whoso eateth my flesh and drinketh my blood hath eternal life ... for my flesh is meat indeed and my blood is drink indeed. he that eateth my flesh and drinketh my blood dwelleth in me, and i in him."_ as it is a disputed point, however, whether this passage refers to the lord's supper or not, we are willing to waive it here. we are content to take those passages quoted above, which every one acknowledges as referring directly to our subject. these we would have the reader carefully examine. note particularly the language, the words employed. in the four accounts given of the institution, three by the evangelists and one by paul, we have the same clear, plain words concerning the bread and wine--words of the last will and testament of the son of god, our saviour--"_this is my body." "this is my blood of the new testament_;" or "_the new testament in my blood_." note the language of paul: _"guilty of the body and blood of the lord." "not discerning the lord's body."_ the cup is called _the communion of the blood_, and the bread, _the communion of the body_ of christ. the word communion is made up of two latin words, _con_ and _unio_, meaning union with, or connection with. the marginal reading in our family bibles, as well as in the revised version, is "participation in." the plain english of the verse then is, the bread is a participation in, or a connection with christ's body, and the wine with his blood. we are now ready to take all these passages together, to compare them one with another, and to ask, what do they teach? what is the bible doctrine of the lord's supper? is it transubstantiation? is it consubstantiation? is it that the bread and wine are mere representations or memorials of the absent body and blood of christ? or do these passages teach "that the body and blood of christ are truly present under the form of bread and wine and are communicated to those that eat in the lord's supper?" (augsburg confession, art. x.) chapter xv. the lord's supper--concluded. we have quoted, noted, collected and compared the words of scripture that speak of the sacrament of the lord's supper. we now wish to ask and examine the question: what do these passages taken together and compared with one another teach? or, in other words, what is the bible doctrine of the lord's supper? does the bible teach the doctrine of transubstantiation, as held and confessed by the roman catholic church? if our investigation of the teachings of the holy scriptures convinces us that they teach transubstantiation, we will be ready to believe and confess that doctrine, no matter who else may believe or disbelieve it. what we want to know, believe, teach and confess, is the _bible doctrine_. what is transubstantiation? the word means a change of substance. the doctrine of the romish church is that after the consecration by the priest, the bread in the sacrament is changed into the material body of christ, and the wine into his blood--so entirely changed in substance and matter, that after the consecration there is no more bread or wine there; what was bread has been converted into the flesh of christ, and what was wine has been converted into his blood. is this the doctrine of god's word? does the word anywhere tell us that the bread and wine are thus changed? does it call the bread flesh, either before or after the consecration? let us see. "jesus took _bread_." "i will not drink of the _fruit of the vine_." "the _bread_ which we break." "for as often as ye eat this _bread_ and drink this cup." such is the language of inspiration. now we ask, if the holy spirit desired that plain and unprejudiced readers should find the doctrine of transubstantiation in his words, why does he call the earthly elements _bread_ and _wine_ before, during and after the consecration why does he not say, "as often as ye eat this flesh and drink this blood?" evidently because the bread is, and remains plain, natural bread, and so with the wine. there is no change in the component elements, in the nature, matter, or substance of either. transubstantiation is not the doctrine of god's word; neither was it the doctrine of the early church. it is one of the human inventions and corruptions of the church of rome. do then these words of scripture teach the doctrine of consubstantiation? there are persons who talk a great deal about consubstantiation, and yet they know not what it means. what is it? it is a mingling or fusing together of two different elements or substances, so that the two combine into a third. a familiar example, often given, is the fusing or melting together of copper and zinc until they unite and form brass. applied to the sacrament of the altar, the doctrine of consubstantiation would teach that the flesh and blood of christ are physically or materially mingled and combined with the bread and wine; so that what the communicant receives is neither plain, real bread, nor real flesh, but a gross mixture of the two. again we ask, is this the teaching of the word? the very same proofs that convince us that the divine word does not teach transubstantiation, also convince us that it does not teach consubstantiation. the simple fact that the earthly elements are called _bread_ and _the fruit of the vine_, before, during and after consecration, satisfies us that they remain plain, simple bread and wine, without physical change or admixture. consubstantiation is not the teaching of the word; neither is it, nor has it ever been, the teaching of the lutheran church. it often has been, and is still called the lutheran doctrine of the lord's supper, but it is found in none of her confessions. it was never taught by a single recognized theologian of our church. one and all, they have repudiated it and repudiate it still. the question then is still unanswered what is the doctrine of the divine word? there are many who have a ready and easy answer as to this doctrine. they say it is only a church ceremony, one of the old, solemn rites by which church members are distinguished from outsiders. there is indeed no special significance or grace connected with it. there is really nothing in it but bread and wine. there is no presence of christ at all in this sacrament in any way different from his general presence. the bread represents or signifies, is a sign, or symbol, or emblem of christ's body, and the wine of his blood. the communicant receives nothing but bread and wine, and while he partakes of these he remembers christ's sufferings and death. whatever special benefit he is to derive from this sacrament he must first put into it, by bringing to it pious thoughts, good feelings, deep emotions, tender memories, and a faith that swings itself aloft and holds communion with christ far off in heaven. this is about the current, popular view of this subject as held and taught in nearly all the protestant churches of to-day, outside of the lutheran church. as a natural consequence of this superficial view, the whole matter is treated very lightly. there is little, if any, solemn, searching preparation. in many places there is no formal consecration of the elements. the table is thrown open to any one who desires to commune. there are no regulations, no guards, no disciplinary tests, connected with it. even unbaptized persons, and persons who have never made a public profession of faith, are often permitted to commune. but we digress. we return to the question: is the view just noticed in harmony with and based on the word? let us see. if there is nothing on the altar but bread and wine, why does christ say, "this is _my body ... my blood_?" why not say, this is bread, this is wine? if christ wanted us to understand that the bread and wine merely represent or are emblems of his body and blood, why did he not say so? did he not know how to use language? did he use dark or misleading words in his last will and testament? why does paul, in speaking of worthy and unworthy communing, speak of the body of christ as present, as a matter of course? was he inspired to misunderstand christ and lead plain readers astray? if there is nothing more in the sacrament than to remember christ, why--as already noticed--did not the writers of the first two gospels put in the words, "_do this in remembrance of me_?" or why did not christ plainly say, "take, eat this bread, which represents my body, in remembrance of me?" clearly, the doctrine in question is not based on the words of scripture. it cannot be supported by scripture. neither do its defenders attempt to support it by the passages that clearly speak of this sacrament. if they try to bring in any scripture proof, they quote passages that have nothing to do with the subject. they draw their proofs and supports principally from reason and philosophy. surely a doctrine that changes the words of the institution, wrests and twists them out of their natural sense, and does violence to all sound rules of interpretation that must bolster itself up by the very same methods of interpretation that are used to disprove the divinity of christ, the resurrection of the body, and the eternity of future punishment, is not the doctrine of christ. we have not found the bible doctrine in any of the views examined. can we find it? let us see. we are satisfied, from our examination of the passages that have to do with our subject, that there must be earthly elements present in this sacrament. they are bread and wine. they remain so, without physical change or admixture. we also find from these passages that there is a real presence of heavenly elements. these are the body and blood of christ. not indeed that body as it was in its state of humiliation, when it was subject to weakness, hunger, thirst, pain and death. but that glorified, spiritual, resurrection body, in its state of exaltation, inseparably joined with the godhead, and by it rendered everywhere present. and this body and divinity, we remark in passing, were already present, though veiled, when the god-man walked this earth. peter and james and john caught a glimpse of it on the mount of transfiguration. it is of this body, and blood, of which peter says, peter i. , , that it is _not a corruptible thing_, and of which the apostle says, heb. ix. , "_by his own blood he entered in once into the holy place_" (that is, into heaven), and of which jesus spoke when he said, "_take eat, this is my body_ ... _this is my blood_." of this body and blood, the scriptures affirm that they are present in the sacrament. the passage which sets forth the _double_ presence, that of the earthly and heavenly elements, which indeed sums up and states the bible doctrine in a few words, is cor. x. . there paul affirms that the bread is the communion of christ's _body_, not of his spirit or his influence. if the bread is the communion of, participation in, or connection with his body, then bread _and_ body must both be present. it takes two things to make a communion. they must both be present. it would be absurd to speak of bread as a communion of something in no way connected with it. as we have already said, the plain sense of the words of this passage is, that the bread is a connection with, or a participation in christ's body, and so with the wine; so much so that whoever partakes of the one must, in some manner, also become a partaker of the other. the bread, therefore, becomes the medium, the vehicle, the conveyance, that carries to the communicant the body of christ, and the wine likewise his blood. and this, we repeat, without any gross material transmutation or mixing together. the bread and wine are the earthen vessels that carry the heavenly treasures of christ's body and blood, even as the letters and words of the scriptures convey to the reader or hearer the holy spirit. this is the clear, plain, bible doctrine of the lord's supper. there is nothing gross, carnal, capernaitish or repulsive about it. and exactly this is the teaching and doctrine of the evangelical lutheran church. article x., augsburg confession, says, "of the lord's supper they teach that the true body and blood of christ are truly present, under the form of bread and wine, and are there communicated to those that eat in the lord's supper." and luther's catechism says, "the sacrament of the altar is the true body and blood of jesus christ, under the bread and wine, given unto us christians to eat and drink, as it was instituted by christ himself." we therefore find that on this point also our dear old church is built impregnably on the foundation of christ and his apostles. and though she may here differ from all others, she cannot yield one jot or tittle without proving false to her lord and his truth. it is not bigotry. it is not prejudice, that makes her cling so tenaciously to this doctrine. she knows, as the great reformer knew, that the very foundations are at stake; that if she gives up on this point, and changes the scriptures to suit human reason, she will soon have to give up other doctrines, and by and by the rock on which the church is built will be removed, and the gates of hell will prevail. and further, if there is any risk of being mistaken--which she, however, does not admit--she would rather run that risk, by taking her master at his word, than by changing his word. in childlike confidence and trust, she would rather believe too much than not enough. she would rather trust her dear master too far than not far enough. and therefore here she stands; she cannot do otherwise. may god help her! amen. others may still say, "this is a hard saying, who can bear it? the idea of eating and drinking the body and blood of our lord offends us." well, it also offended the late henry ward beecher, that his salvation should depend on the literal shedding of the literal blood of jesus. this idea was repulsive to the great brooklyn divine. but it does not offend us. on the contrary, this same doctrine is to us the very heart of the whole gospel, and is therefore more precious than life itself. neither does it offend us that the mother, whose pure and tender love to her infant child is an emblem of the divine love to us poor sinners, while she presses to her bosom that little one, soothes away its frettings and sings away its sobbings, at the same time feeds and nourishes that feeble life with her own physical life, giving it literally her body and blood. this is no offense to us. and why should it offend us that our dear loving saviour comes so close to us, leads us into his banqueting house, where his banner over us is love, speaks to us words that are the out-breathings of the yearning love of his divine heart, and, at the same time, feeds us with his own spiritual and glorified body and blood, and thus makes us partakers of the divine nature. instead of being offended, let us rather bow down, and worship, and adore, and sing: "lord, at thy table i behold the wonders of thy grace; but most of all admire that i should find a welcome place." "i that am all defiled by sin; a rebel to my god: i that have crucified his son and trampled on his blood!" "what strange surprising grace is this that such a soul has room; my saviour takes me by the hand. and kindly bids me come!" chapter xvi. the preparatory service; sometimes called the confessional service. in our examination of the nature and meaning of the lord's supper, we have found that it is indeed a most important and holy sacrament. it is in fact the most sacred of all the ordinances of the church on earth. there is nothing beyond it--nothing so heavenly, on this side heaven, as this feast. nowhere else does the believer approach so near to heaven as when he stands or kneels, as a communicant at this altar, the holy of holies in the church of christ. what a solemn act! to approach this altar, to participate in its heavenly mysteries, to become a partaker of the glorified body and blood of the son of god! surely no one who understands the import of this sacrament, will dare to approach hastily, thoughtlessly, or on the impulse of the moment. surely there must be forethought and preparation. our church has realized this from the very beginning. she has had, and still has, a special service for those who intend to commune. her preparatory service precedes her communion service. and we can safely affirm, that no church has so searching and suitable a preparatory service as the lutheran church. where this service is properly conducted and entered into by pastor and people, it is not an unimportant step in the way of salvation. our church, in this particular also, is purely scriptural. israel of old had seasons of special preparation, previous to special manifestations from god. there was a season of special preparation before the giving of the law; also before the receiving of the quails and the manna from heaven. there were days of preparation before and in connection with the great annual festivals, as well as in connection with other great national and religious events. our lord, himself, observed a most solemn preparatory service with his disciples before he instituted the last supper. he not only spoke very comforting words to them, but he also plainly pointed out to them their sins, _e.g._, their pride, their jealousy, their quarrels, their coming defection, the fall of peter and the treachery of judas. in harmony with all this, paul directs: _"but let a man examine himself, and so let him eat of that bread and drink of that cup."_ and it is to aid and assist the communicant in this self-examination that we have our preparatory service. its great object is to enable the communicant to realize his own sinfulness, to deepen in him true penitence and longing for forgiveness, and also to aid him in appropriating and rejoicing in the full and free forgiveness of christ. to this end we sing our penitential hymns, plead for grace to know ourselves, our sinfulness, and the fulness of christ's grace, and hear such searching appeals from the pastor as often pain and agonize the heart. then follows, on the part of the whole congregation, a united, audible and public confession of sin, of sorrow because of it, of earnest desire for forgiveness, of faith in christ as the divine saviour, and of an earnest purpose to hate and avoid all sin in the future. after this public confession in the presence of the pastor and of one another, the same confession is repeated, on bended knees, directly to god. this two-fold confession--first in the presence of the pastor and of one another, and then directly to god--is followed by the words of absolution from the pastor. in pronouncing the absolution the minister uses the following, or words to the same effect: "almighty god, our heavenly father, having of his great mercy promised the forgiveness of sins to all those who with hearty repentance and true faith turn unto him, and having authorized his ministers to declare the same, i pronounce, to all who do truly repent and believe on the lord jesus christ, and are sincerely determined to amend their ways and lead a godly and pious life, the entire forgiveness of all your sins, in the name of the father, and of the son, and of the holy ghost. amen." then follow a few words in which he assures the impenitent and hypocritical that their sins are not forgiven, but will certainly bring upon them the fearful wrath of almighty god, unless they speedily repent, turn from their sins, and fly to the lord jesus christ for refuge and salvation. this is the closing part of the preparatory service, which is called confession and absolution. some time ago we were asked, by a minister of another denomination, why lutherans retained and practiced romish confession, and forgiveness by the minister. we gave him our formula for confession and absolution, and asked him to examine it and point out to us wherein it was romish or unscriptural. after examination he handed it back, saying: "i cannot say that it is exactly unscriptural. in fact, i can easily see how you can quote scripture in its defense." and so we can. in matt. xvi. , jesus says to peter: _"i will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shalt be bound in heaven; and whatsoever thou shall loose on earth shall be loosed in heaven."_ in matt. xviii. , the saviour gives the same power in the same words to all the disciples as representatives of the christian congregation. in john xx. - , he says again to the disciples: _"as my father hath sent me, even so send i you, ... whosesoever sins ye remit, they are remitted unto them, and whosesoever sins ye retain, they are retained."_ what do these words of christ mean? they must mean something. they must be of some use. our lord certainly does confer some kind of authority or power on his church, which is his bride. does he hereby give into her hand the keys of his kingdom, and authorize her to dispense its treasures? does she, through her ministry, employ these keys, bring forth heavenly treasures, and distribute and withhold them among the children of men? to the church's ministers christ says, luke x. ; _"he that heareth you, heareth me: and he that despiseth you, despiseth me."_ one of these ministers, who certainly understood his office and its prerogatives, speaking in the name of all true ministers of christ, says, cor. v. : _"now then we are ambassadors for christ, as though god did beseech you by us, we pray you in christ's stead, be ye reconciled to god."_ if we would see how this ambassador exercised his high authority in an individual case, he tells us in cor. ii. : _"if i forgave anything, to whom i forgave it for your sakes forgave i it, in the person of christ."_ if now we take these passages together, we must admit that in their plain literal sense; they do teach that christ, the head of the church, has _in some sense_ committed to his church the power to remit and retain sins, and that this power is exercised in the church through its ministry. in what sense then has a minister power to remit sin? certainly not by any inherent virtue of his own, nor by any power originating in his own person. in this sense only god can forgive sin, as all sin is committed against him. but god can _delegate_ that power to another, and permit him to use it _in his name_. and this is all the power any human being can have in this matter. it would indeed be blasphemy for any man to claim that he had power in _himself_ to forgive sins. if he can have any power at all, it must be _christ's_ power. he can only use it as a deputy, as an ambassador, or as an agent. and this is exactly what the word teaches. the minister is christ's ambassador. he beseeches and speaks in christ's stead, as though god were speaking by him. paul forgave the penitent corinthian, not in his own name or by his own authority, but "_in the person of christ_." when part of our country was in rebellion, the government sent deputies to those who had renounced their allegiance, empowered to confer pardon, and reinstate as citizens, all who accepted the government's terms of pardon. these agents had no power in themselves, but they were authorized to carry the pardoning power of the government, and to those who accepted it from them, it was as valid as though each one had received a special proclamation of pardon from the government. just so does the pastor, as christ's ambassador, offer and bestow christ's forgiveness to the penitent and believing sinner. he offers this pardon only on the terms laid down by christ. the means through which he conveys this pardon is god's word. this word, _preaching repentance and remission of sins_, when spoken by the minister, is just as effective as when it fell from the lips of christ or his inspired apostles. whenever he preaches god's word he does nothing else than declare christ's absolution. it is the word of god, that still remits and retains, that binds and looses. the pastor can only _declare_ that word, but the word itself does effectually work forgiveness to him that rightly receives it. not only can the minister carry this word of god, this key of the kingdom, this power of god unto salvation, and apply it, but any disciple of christ can do so. dr. krauth beautifully says: "the whole pastoral work is indeed but an extension of the lutheran idea of confession and absolution." and dr. walther says: "the whole gospel is nothing but a proclamation of the forgiveness of sins, or a publication of the same word to all men on earth, which god himself confirms in heaven." dr. seiss somewhere says: "every time a believer in christ sits down beside a troubled and penitent one, and speaks to such an one christ's precious promises and assurances of forgiveness, he carries out the lutheran or scriptural idea of absolution." and even the minister of another denomination, above referred to, acknowledged to the writer, that when he found one of his parishioners of whom he was convinced that she was a true penitent, despondent on account of her sins, he unhesitatingly said to her, "your sins are forgiven by christ." we had intended to still say something about the _public_ confession of israel at mizpeh, sam. v. , and of the multitudes who went out to john the baptist, matt. viii. ; also of the _private_ confession and absolution of david and nathan, sam. xii. . but each one can examine these cases for himself. enough has been said to assure us that our church, in this matter also, is grounded on the eternal word of god, and that she did wisely when, after repudiating the blasphemous practices of the romish confessional, she yet retained an evangelical confession and absolution. when we therefore hear the declaration of absolution from god's word, let us believe it, "even as if it were a voice sounding from heaven." and therefore the augsburg confession, art. xxv, says that "on account of the very great benefit of absolution, as well as for other uses to the conscience, confession is retained among us." such evangelical confession and absolution establishes and maintains the true relation that should exist between an evangelical pastor and the members of his flock. instead of a mere preacher, a platform orator, he becomes a true spiritual guide, a _curate_ for the _cure_ of souls. he encourages his members to reveal to him their weaknesses, their besetting sins, their doubts and spiritual conflicts, in order that he may instruct, direct, comfort and strengthen them with the all-sufficient and powerful word of god. and thus, wherever he finds true penitence and faith, however weak, he carries out the divine commission which directs him: "_comfort ye, comfort ye my people, saith the lord, speak ye comfortably to_--i.e. speak ye to the heart of--_jerusalem, and cry unto her that her warfare is accomplished, that her iniquity is pardoned; for she hath received of the lord's hand double for all her sins_" is. , i, . "how beauteous are their feet, who stand on zion's hill! who bring salvation on their tongues, and words of peace reveal. "how charming is their voice! how sweet the tidings are! 'zion behold thy saviour king; he reigns and triumphs here.'" chapter xvii. the word as a means of grace in the last chapter we learned that the word of god is the key of the kingdom, which key christ has given to his church, and that this word, declared by the pastor, does really convey and apply the forgiveness of sins to the penitent and believing. following out this idea, we wish now to show that god's word is the power and effective means through which the holy spirit operates on the minds and hearts of the children of men. the popular idea in regard to the use of the word, seems to be that it is intended merely as a book of instruction and a guide--that its purpose is merely to tell us about sin and salvation; that like a guide-post it points out the way of salvation, and shows the necessity of repentance, faith, and holiness. that it tells about the need of the holy spirit to effect a change of heart, and that further than this it affords no help for fallen man. a poor sinner goes to that word. he reads it, or hears it preached. he learns indeed that he is a sinner, but he has no deliverance from sin. he learns of christ's redemption, but its benefits are not applied to him. he sees that he must repent and believe, but by his own reason and strength he cannot. he learns further, that he needs the holy spirit to enable him to repent and believe, but, according to the current opinion, that spirit is not in the word, nor effective through it, but operates independently of it. the using of the divine word is at best an _occasion_ that the spirit may use for independent operation. he might go from his bible and from many a sermon and say: "i know i need religion--i need the spirit of god, and i hope at some time the spirit may come to me and bless me with pardon and peace, but i cannot tell when or how this may be." according to this popular conception, the holy spirit might be compared to a dove flying about, and alighting at hap-hazard on this one and on that one. the lutheran church does not so understand the teaching and claims of the word concerning itself. according to her faith the word of god is more than a book of information. it not only tells about sin and salvation, but _delivers_ from sin and _confers_ salvation. it not only points out the way of life, but it leads, nay more, we might say, it carries us into and along that way. it not only instructs concerning the need of the holy spirit, but it _conveys_ that spirit to the very mind and heart. it is indeed a precious truth, that this word not only tells me what i must do to be saved, but it also _enables me to do it_. it is indeed the principal of the means of grace. it is the vehicle and instrument of the holy spirit. through it the holy spirit works repentance and faith. through it he regenerates, converts, and sanctifies. this is the doctrine of the lutheran church, concerning the use and efficacy of the divine word. thus, luther's small catechism, apostles' creed, art. iii. explanation: "i believe that i cannot by my own reason or strength believe in jesus christ my lord, or come to him; but the holy spirit hath called me _through the gospel_, enlightened me by his gifts," etc. thus also augsburg confession, art. v.: "for by the word and sacraments, as by instruments, the holy spirit is given; who worketh faith, where and when it pleaseth god, _in those that hear the gospel_," etc. is this the teaching of the word itself? let us see. in john vi. , jesus says: _"the words that i speak unto you, they are spirit and they are life."_ in romans i. , paul says of the gospel: _"it is the power of god unto salvation to every one that believeth."_ heb. iv. : _"for the word of god is quick_ (living) _and powerful, and sharper than any two-edged sword."_ peter i. : _"born again not of corruptible seed, but of incorruptible, by the word of god, which liveth and abideth forever."_ james i. : _"receive with meekness the engrafted word, which is able to save your souls."_ it is clear, therefore, that the word does claim for itself virtue, life, power, and effectiveness. but does it claim to be the spirit's means and instrument, by and through which he operates? in cor. iii. , it is called a "_ministration of the spirit_." in eph. vi. , paul calls it the "_sword of the spirit_." we learn the same truth from the fact that the same effects are ascribed indiscriminately to the spirit and the word, showing clearly that where one is, there the other is also, and that one acts through the other. thus the divine _call_ is ascribed in one place to the spirit, and in another to the word. rev. xxii. . _"the spirit ... says come."_ in the parables, christ's ministers, preaching the word, say: _"come, for all things are ready."_ in like manner, _enlightening_, or teaching, is ascribed to both. john xiv. , jesus says of the spirit: "_he shall teach you all things_;" chapter xvi. , "_he shall guide you into all truth_." he is called a "_spirit of wisdom_"--a "_spirit of light_." on the other hand, the word is called a "_word of wisdom_;" also, ps. cxix. : "_the entrance of thy words giveth light_;" tim. iii. : the scriptures are said to be "_able to make wise unto salvation_;" pet. i. : it is as "_a light that shineth in a dark place_." so, also, regeneration is ascribed to both. john iii. : "_born of water and of the spirit_:" verse : "_that which is born of the spirit is spirit_;" verse : "_so is every one that is born of the spirit_:" john v. : "_for whatsoever is born of god_ (_i.e._, of god's spirit) _overcometh the world_." but of the divine word it is said, pet. i. , "_born again ... by the word of god_;" james i. : "_of his own will begat he us, with the word of truth_." in like manner, _sanctification_ is ascribed to both. john xvii. : "_sanctify them through thy truth: thy word is truth_;" but cor. vi. , "_ye are sanctified ... by the spirit of our god_." and thus we might go on, and show that what is ascribed in one place to the spirit, is ascribed in another place to the word--proving conclusively that the two always go together. where one is, there the other is also. the spirit operates through the word, whether it be the written, the preached, the sacramental, or the word in conversation or reflection. the ordinary operations of the holy spirit are through that word. those who are renewed and sanctified by the holy spirit are those who have been influenced by this regenerating and sanctifying word. this blessed word of god, _quick, powerful, able to save the soul_, because of the life-giving spirit connected with it, is not only to be read, but to be preached and heard. this is god's own arrangement. from the days of enoch, noah, the patriarchs and prophets, down to jesus and the apostles, and from them to the end of the gospel dispensation, he has had and will have his preachers of righteousness. our lord preached his own gospel, the words of spirit and life. he commissioned his apostles to preach the same gospel. they "_went everywhere preaching the word_." the church called and sent others, whose life-work it was to "_preach the word, to be instant in season and out of season, reproving, rebuking, exhorting_." and this divine arrangement is to continue. rom. x. - : _"for whosoever shall call on the name of the lord, shall be saved; how then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach except they be sent?"_ cor. i. : "_it pleased god by the foolishness of preaching to save them that believe_;" rom. x. : "_so then faith cometh by hearing, and hearing by the word of god_." therefore, according to rom. x. - , let no one say, "_who shall ascend into heaven_ (_i.e._, to bring christ down from above), _or who shall descend into the deep_?" (_i.e._, to bring christ up again from the dead) for "_the word is nigh thee ... that is the word of faith which we preach_." this then is evidently god's order of the application of divine grace. and yet, notwithstanding these plain declarations, men try all sorts of measures and methods to bring christ near, because they cannot understand that when they have the word, they have the spirit, and when they have the spirit, they have christ. in luke xi. , we read how a woman called down a blessing on the mother of our lord because she was privileged to have borne him. but jesus answered, "_yea, rather blessed are they that hear the word of god and keep it_." because that word carries the spirit to the hearer, and through it converts the sinner and sanctifies the saint. in the acts of the apostles also we read how again and again the spirit was given through and in connection with the word. the apostles depended on nothing but word and sacrament. the lutheran doctrine, then, that the word of god is the great effectual means of grace; that it is the vehicle and instrument of the holy spirit; that through it, the spirit renews the soul, applies forgiveness, and sanctifies the hearer or reader more and more--is the pure truth of christ. hence, wherever the lutheran church is true to her name and faith, she preaches the whole counsel of god, and relies on that for ingathering and upbuilding. a true lutheran pulpit cannot be a sensational pulpit, for discoursing wordly wisdom, philosophy, poetry, or politics. it must expound the word, and never gets done preaching repentance towards god and faith in our lord jesus christ. what a beautiful and harmonious system of god's methods of saving men is thus brought into view! how helpful to the sinner desiring salvation! instead of waiting and hoping and dreaming of something wonderful to happen to bring him into the kingdom, he needs only to go to the divine word and let that word do its work in his heart. "though devils all the world should fill, all watching to devour us, we tremble not, we fear no ill, they cannot overpower us. this world's prince may still scowl fierce as he will, he can harm us none, he's judged, the deed is done, _one little word_ o'erthrows him. "the _word_ they still should let remain. and not a thank have for it, he's by our side upon the plain, with his good gifts and spirit; take they then our life, goods, fame, child and wife; when their worst is done, they yet have nothing won, the kingdom ours remaineth." chapter xviii. conversion, its nature and necessity. closely related to the doctrine of the power, or efficacy, of the divine word--as considered in the last chapter--is the doctrine of conversion. it is the subject of conversion, therefore, that we now purpose to examine. it is an important subject. it deserves a prominent place in treating of the way of salvation. it is also an intensely personal subject. each one who desires to be in the way of salvation is personally interested in it. the eternal destiny of every one who reads these pages is closely connected with the question whether or not he is converted. to be in an unconverted state, is to be in a state of great peril. the issues of eternity are involved in the final decision of the soul, in reference to this great subject. it is of the most vital importance, therefore, that each one examine and understand it. and yet, strange as it may seem, there are few subjects concerning which those interested are more in the dark. stranger still, often those who preach and talk most about it, who are loudest in proclaiming its necessity, know least about it. ask them as to its meaning, its nature, its elements. ask them who needs it, how it is brought about, and what are the evidences of its existence; and they give at best very confused and unscriptural answers. we therefore propose to examine it in the light of the word of god, and may he, the spirit of truth, enable us to know and believe its divine teachings! what then is conversion? the original and simple meaning of the word convert is _to turn_--to turn about. this is also the meaning of the latin word from which the english comes. the greek word, which in the new testament is translated "convert" or "conversion," also refers to the act of turning. it is so translated quite frequently. thus the same greek word that is in some places translated convert, is in other places translated _turned, e.g._, as in mark v. : "jesus ... _turned_ him about in the press." acts xvi. : "but paul ... _turned_ and said." matt. xii. : "i will _return_ into my house." acts xxvi. : "to _turn_ them from darkness to light." and so in many other places. it is plain, then, that the meaning of the word is a turning or facing about--a returning, or a changing of direction--as if a traveler, on finding himself going the wrong way, turns, returns, changes his course, comes back, he converts himself. applying this word now to a moral or religious use, it means a turning from sin to righteousness, from satan to god. the transgressor who had been walking in the way of disobedience and enmity against god, and towards eternal death, is turned about into the way of righteousness, towards eternal life. this is a change of _direction_, but it is also something more. it is a change of _state_--from a state of sin to a state of grace. it is still more. it is a change of _nature_--from a sinner unto a saint. it is finally a change of _relation_--from an outcast and stranger unto a child and heir. thus there is an outward and an inward turning, a complete change. that this is the scriptural meaning of conversion is very clear from acts xxvi. . the lord is about to send paul to the gentiles for the purpose of converting them. he describes the work of conversion thus: _"to open their eyes and to turn them from darkness to light, and from the power of satan unto god; that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me."_ as already remarked, the word here translated to "turn" is the same that is elsewhere translated to "convert." if we now inquire more particularly into the nature, or process of this change which is called "conversion," we find in it two constituent elements. the one is penitence or contrition, the other is faith. taken together, they make up conversion. in passing, we may briefly notice that sometimes the scriptures use the word "repentance" as embracing both penitence and faith, thus making it synonymous with conversion. penitence or contrition, as the first part of conversion, is sorrow for sin. it is a realizing sense of the nature and guilt of sin; of its heinousness and damnable character. true penitence is indeed a painful experience. a penitent heart is, therefore, called "_a broken and a contrite heart_." it takes from the sinner his self-satisfaction and false peace. it makes him restless, dissatisfied and troubled. instead of loving and delighting in sin, it makes him hate sin and turn from it with aversion. it brings the sinner low in the dust. he cries out, "_i am vile_;" "_i loathe myself_;" "_god be merciful to me a sinner_." this is the penitence insisted on by the prophets, breathed forth in the penitential psalms, preached by john the baptist, by christ and all his apostles. it is not necessary to quote passages in proof of this. every bible reader knows that the word is full of exhortations to such sorrow and repenting for sin. but penitence must not stop with hating and bemoaning sin, and longing for deliverance. the penitent sinner must resolutely turn from sin towards jesus christ the saviour. he must believe that he took upon himself the punishment due to his sins, and by his death atoned for them; that he satisfied a violated law, and an offended law-giver; that thus he has become his substitute and redeemer, and has taken away all his sins. this the penitent must believe. thus must he cast himself upon christ, and trust in him with a childlike confidence, knowing that there is now, therefore, no condemnation. having this faith, he is justified, and "_being justified by faith, he has peace with god_." true penitence always grows into faith, and true faith always presupposes penitence. where one is, there the other is, and where both are, there is conversion. penitence, therefore, is not something that goes before conversion, and faith something that follows after, and conversion an indefinable something sandwiched in between, as some seem to imagine; but penitence and faith are the constituent elements that make up conversion. in the next place we would inquire: who need this change? we answer, first, all who are not in a state of loving obedience to god; that is, all who are not turned away from and against sin and satan, and turned toward holiness and god. on the other hand, all who really hate sin, mourn over it, strive against it, trust in and cling to christ as their personal redeemer, need no conversion. no matter whether they can tell where and when and how they were converted or not. all who know by blessed experience that they now have in their hearts the elements of penitence and faith, are in a state of conversion, and if they earnestly ask god, may have the assurance that their sins are forgiven and they are accepted in the beloved. true, this assurance may sometimes be dimmed by doubt or under the strain of strong temptation, but as long as there is real hatred of sin and an earnest desire to rest in christ alone, there is grace and acceptance with christ. to the class of those who are in a converted state belong those baptized children of the church who have kept their baptismal covenant. given to christ in holy baptism, the seeds of the new life implanted through that divine ordinance, reared and trained by christian parents or guardians, they have belonged to christ from their childhood. from their earliest years they have hated sin, repented of it, trusted in christ, and loved him. they are "_turned from darkness to light and from the power of satan to god_." they need only that daily dying to sin, and daily turning to christ, which all christians need on account of the sins and infirmities of the flesh which still cleave to them. such were joseph, and samuel, and daniel, and jeremiah, and john the baptist, and timothy, and others of whom we read in the scriptures. they were children of the covenant, and therefore children of god. of this class we have written in former chapters. we need not enlarge on them here. they need no conversion, because they are in a converted state. yet there are well-meaning people, who have more zeal than knowledge, who would violently exhort even such to be converted, or they cannot be saved! thus would they confuse them, distract them, unsettle their faith in christ, quench the spirit, and, perhaps, drive them to unbelief and despair. from all such teachers, we pray: "good lord, deliver us." chapter xix. conversion--varied phenomena or experience. we have spoken of the meaning of this term, inquired into the nature of the change, and noted its essential elements. we have also learned that there are some who do not need it because they are in a converted state, and that all who are not in such a state of grace, do need conversion, regardless of anything that may or may not have taken place in the past. we inquire now as to the agencies or means by which this change is brought about. for it is a change which man can certainly not effect by his own efforts. of this change it can certainly be said that it is "_not by might, nor by power, but by my spirit, saith the lord_." to have this change brought about in the heart, all need to pray in the words of the psalmist, ps. lxxxv. , "_turn us, o god of our salvation;_" or as ephraim in jer. xxxi. , "_turn thou me and i shall be turned, for thou art the lord my god;_" or as judah in lamentations, v. , "_turn thou us unto thee, o lord, and we shall be turned_." it is god the holy ghost who must work this change in the soul. this he does through his own life-giving word. it is the office of that word, as the organ of the holy spirit, to bring about a knowledge of sin, to awaken sorrow and contrition, and to make the sinner hate and turn from his sin. that same word then directs the sinner to him who came to save him from sin. it takes him to the cross, it enables him to believe that his sins were all atoned for there, and that, therefore, he is not condemned. in other words, the word of god awakens and constantly deepens true penitence. it also begets and constantly increases true faith. or, in one word, it converts the sinner. of this wonderful power and efficacy in the word we have already fully written, so that we need not enlarge upon this again. to the word, then, let the unconverted sinner go. let him be careful to put no barrier in the way of its influence. let him permit it to have free course, and it will do its own blessed work. we desire now to notice and to call special attention to the diversified phenomena and experiences incident to this change. there are some, indeed, who will not admit that there are any variations. they would measure all by the same standard, and that standard often a very abnormal one. with some, the only standard is their own distorted experience. in their pharisaic self-righteousness they are ready to assert that every one whose experience does not in every respect conform to their own is not converted. the writer has frequently, in his pastoral work, met poor, downcast souls, who were groping in the dark, bemoaning themselves, and living a cheerless life, because they had been taught that, as they had not an experience just like somebody else, they were not converted, and had neither part nor lot in the kingdom of god. he has also met more than one who, by just such vagaries and delusions, had been almost driven to unbelief and despair. and what a relief it often is to such poor, benighted ones, if they are not too far gone, to be led out of their vain imaginings into the blessed light of god's truth. we notice, first, that not all conversions are alike clearly marked. some are more strongly marked than others. there are greater and less degrees of intensity in the change. the degree of intensity, or depth of experience, may depend on several things. it may depend, to, a certain extent, on the temperament of the individual. one person is of a phlegmatic temperament; his mind is sluggish; his feelings are not deep; he rarely becomes excited. of a cool, calculating disposition, he does everything deliberately and cautiously. he feels the ground before him ere he takes a step. when god's word comes to such an one, it does not generally revolutionize him at once. he hears it, carries it home, weighs it, ponders it, and wants to hear more. gradually, slowly, his mind is enlightened, his heart is interested, his will is changed. in him the word is likely to _grow as a seed_, or operate _like leaven in meal_. there is seldom much excitement, and little outward manifestation. another is of a sanguine temperament; he is impulsive, easily aroused, and ready to jump at conclusions. when god's word comes to him, and is not opposed, it is more likely to take strong hold of him. it may so alarm him, and take away his peace, that he may at once see the depth of his guilt. again, when christ, his atonement and love for guilty men, are presented, he may quickly lay hold of the hope set before him in the gospel, and rest on christ. god's word comes to him _like a hammer that breaks the stony heart_. both persons have been led by the same spirit, through the same word. both have repented and believed, but each in his own way. the degree of intensity may also depend on the former life of the person. one has wandered very far from his father's house. he has wasted his substance in riotous living. he has sunken very low in sin and guilt. when god's word comes to such an one, and shows him his wretched state, when he _comes to himself_, his penitence is likely to be deep and painful, and when he is enabled to believe, his faith will probably be quite joyful, because he realizes the depth from which he was drawn. god's word has acted on him _like a fire_, burning deep down into the conscience, consuming its dross. another has never wandered so far away. he has all along been more or less under divine influence. baptized in childhood, brought up amid christian restraints, he has at least observed the outward obligations of religion, though he may not in the past have yielded himself unreservedly unto christ. when such an one does give himself to god, his repentance may not be so marked, or his faith be so demonstrative, but on this account the conversion is none the less real. god's word, at length, _opened his heart_, as the heart of lydia, the seller of purple, was opened. we notice in the next place that there are differences in the duration of the process. with some the process lasts longer than with others. this fact is implied indeed in the variations noted above. on one person the word may make but a superficial impression at first. it may be only a slight dissatisfaction with self. but with more light and knowledge, the feeling of penitence is deepened. longings for something better are awakened. yearnings and outcryings after deliverance arise from the heart. there is then only a first timid trembling look to christ. gradually, slowly, the faith is drawn out, until the heart is enabled to cast itself on the saviour and rest trustingly there. it may be weeks, months, or even years, before that penitent comes out into the clear sunlight of assurance and peace. in all such cases it is "_first the blade, then the ear, and then the full corn in the ear_." on the other hand, we freely admit that there are sudden conversions. god's word comes _as a hammer or as a fire_ (jer. xxiii. ). it smites and burns until the sinner is brought low in the dust. the heart is broken and becomes contrite, and ready to lay hold of the crucified one, as soon as he is presented. to this class, generally, belong some of those noted above as of sanguine temperament, and those who have fallen deeply into sin. going to the word of god for examples of the two latter classes, we might mention zaccheus, saul of tarsus, the philippian jailer, and the three thousand on the day of pentecost, as cases of sudden conversion--while we might instance the disciples of christ in general, as cases of slow and gradual conversion. cor. xii. , "_there are diversities of operation, but it is the same god which worketh all in all_." from all this it follows that not every one can tell the exact time when, and the place where, he was converted. true, some can. zaccheus, and the jailer, and saul, and the three thousand, would doubtless always remember and be able to tell about the time and place and circumstances of their entrance into the kingdom. but could the apostles of jesus tell? do we not read how slowly they were enlightened; how, little by little, their errors had to be removed, and the truth applied? they did not, in fact, become established in the faith until after the resurrection. and so it is with many, probably, indeed, with most of the very best christians in the church to-day. they cannot tell when they were converted. neither is it necessary. on the day of judgment the question will not be asked: "where and when and how were you converted?" the question will be, "were you in a converted state, turned from darkness to light, and from the power of satan to god?" no matter whether you belonged to that favored class who kept their baptismal covenant unbroken; or whether, after you had been a stranger and a foreigner for a time, you were slowly, and through much doubt and, misgiving, brought to penitence and faith; or whether you were suddenly brought into the kingdom. can each one then tell whether he is at present in a converted state or not? we answer unhesitatingly, yes, to a certainty. the inquirer need only look into his heart and see _how his sins affect him_. do his sins grieve him? does he hate them? does he earnestly long and strive to be rid of them? does he daily turn to jesus christ for forgiveness and strength? if he can answer these questions in the affirmative, he has the elements and evidences of conversion and the new life. though faith be weak, it is accepted. though assurance at times be dim, the vision of faith clouded, and faith itself almost unconscious, it still saves; for it is not the assurance, but the faith, that justifies. but if, on the other hand, his sins do not trouble the sinner; if they are as trifles to him; if they do not daily drive him to the cross, the elements and evidences of the new life are certainly wanting. such a person is in an unconverted state. and let not such an one delude himself with the false idea that something, which he called a change, had taken place at some time in the past. he can know whether he is _now_ in the faith. it is poor theology, it is altogether anti-scriptural, for a christian to go through the world singing plaintively: "tis a point i long to know; oft it causes anxious thought, do i love the lord, or no? am i his, or am i not?" he whose faith, reaching up out of a heart that mourns over and hates sin, lays hold of christ, even tremblingly, can say, "_i know in whom i have believed_," "_i know that my redeemer liveth_." he can joyfully sing: "i know that my redeemer lives! what comfort this sweet sentence gives! he lives, he lives, who once was dead, he lives, my ever-living head. "he lives to bless me with his love, he lives to plead for me above, he lives my hungry soul to feed, he lives to help in time of need. "he lives to silence all my fears, he lives to wipe away my tears, he lives to calm my troubled heart, he lives all blessings to impart. "he lives, all glory to his name! he lives, my jesus, still the same; oh the sweet joy this sentence gives, i know that my redeemer lives!" chapter xx. conversion--human agency in what part and responsibility pertain to the human will in this matter? before we leave the subject of conversion, it is important that we consider and understand this question also. for on this point also grievous and dangerous views and practices prevail. human nature tends to extremes. here too, there is a tendency to go too far, either in the one direction or the other. there are those, on the one hand, who virtually and practically make this change of heart and of nature a _human_ work. they practically deny the agency of the holy spirit, or his means of grace. on the other hand, there are those whose ideas and teachings would rid man of all responsibility in the matter, and make of him a mere machine, that is _irresistibly_ moved and controlled from above. is either of the above views the correct and scriptural one? if not, what is the bible doctrine on this subject? what has the human will--_i.e._, the choosing and determining faculty of the mind--to do with conversion? what, if any part of the work, is to be ascribed to it? is it a factor in the process? if so, in what respect, and to what extent? where does its activity begin or end? in how far is the human will responsible for the accomplishment or non-accomplishment of this change? these questions we shall endeavor briefly and plainly to answer. we must necessarily return to man as he is before his conversion, while still in his natural, sinful, unrenewed state. in this state of sin, the will shares, in common with all the other parts of his being, the ruin and corruption resulting from the fall. the natural man has the "_understanding darkened;_" "_is alienated from the life of god, through the ignorance that is in him, because of the blindness of his heart_." he "_receiveth not the things of the spirit of god ... neither can he know them_." he is "_in darkness_," "_dead in trespasses and sins_." thus is the _whole man_ in darkness, blindness, ignorance, slavery to satan, and at enmity with god. he is in a state of spiritual death. the will is equally affected by this total depravity. if the natural man cannot even _see_, _discern_, or _know_ the things of the spirit, how much less can he _will to do_ them! before his conversion, man is utterly impotent "_to will or to do_" anything towards his renewal. the strong words of luther, as quoted in the form of concord, are strictly scriptural: "in spiritual and divine things which pertain to the salvation of the soul, man is like a pillar of salt, like lot's wife, yea, like a log and a stone, like a lifeless statue, which uses neither eyes nor mouth, neither senses nor heart." (matt. iii. .) but that same god who could, out of the very stones, raise up spiritual children to abraham, can also change the stony heart of man, and put life into those who were dead in trespasses and sins. the first movement, however, must always be from god to the sinner, and not from the sinner to god. god does, indeed, in his great mercy, come first to us. this he does through his own means of grace. in holy baptism he meets us even on the threshold of existence, takes us into his loving arms, places his hands in blessing upon our heads, breathes into us a new life, and adopts us into his own family. if the sinner afterwards fall from this baptismal grace, goes back into the ways of sin, and breaks his side of the covenant, god is still faithful and comes to him again by his holy spirit through his word; strives with him and endeavors to turn or convert him again _from darkness to light, and from the power of satan unto god_. we should notice here a distinction between those, who have at some time been under divine influence, as by virtue of the sacramental word in baptism, or the written or preached word, and those who have never been touched by a breath from above. when the spirit of god comes to the former, he finds something still to appeal to. there is more or less _receptivity_ to receive the grace of god, as there is more or less life still in the germ formerly implanted. when he comes to the latter class there is nothing to work on. the foundations must be laid. a receptivity must be brought about, a new life must be inbreathed. in other words, in the conversion of the latter the holy spirit must do what he has already done in the former. the one is the conversion of a once regenerate but now lapsed one. the other is the regeneration and conversion of one heretofore always dead in sin. but in every case, god comes first to the sinner; whether it be in the sacramental, or the written and preached word. it is always through that word, as we have already shown, that the spirit of god operates on the sinful heart, enkindling penitence and begetting faith in christ. now, what part does the will perform in this great work? is it entirely passive, merely wrought upon, as the stone by the sculptor? at first, the will is doubtless entirely passive. the first movements, the first desires, the first serious thoughts, are beyond question produced by the spirit, through the word. these are the advance signals and heralds of grace. they are the preparatory steps, and hence these first approaches of divine influence are called by theologians _prevenient grace_, that is the divine influence of grace which precedes or goes before all other movements in the return of the soul to god. this preparatory grace comes to the sinner unsought, and is so far unavoidable. it is purely and entirely the work of the holy spirit _upon_ the sinner. the human will has nothing whatever to do with the first beginnings of conversion. of this our confessions testify: "god must first come to us." "man's will hath no power to work the righteousness of god, or a spiritual righteousness, without the spirit of god." of this the prophet speaks when he says, zech. iv. , "_not by might, nor by power, but by my spirit, saith the lord_." also, cor. xii. , "_no man can say that jesus is the lord, but by the holy ghost_." after prevenient grace, however, begins to make itself felt, then the will begins to take part. it must now assume an attitude, and meet the question: shall i yield to these holy influences or not? one or the other of two courses must be pursued. there must be a yielding to the heavenly strivings, or a resistance. to resist at this point requires a positive act of the will. this act man can put forth by his own strength. on the other hand, with the help of that grace, already at work in his heart, he can refuse to put forth that act, of his will, and thus remain non-resistant. if man, thus influenced from above, now deliberately uses his will power, and _resists_ the gracious influences of prevenient grace, he quenches the holy spirit of god, whereby he is sealed to the day of redemption. he has hardened his heart. his last state is worse than the first. he remains unconverted, and on himself alone is the responsibility. if, on the other hand, he even _with_ the assistance of prevenient grace, permits it to do its work, the process goes on. his will is being renewed. it experiences the pulsations of a new life. it realizes the possession of new powers. there is an infusion from god's will into his will, and now prevenient grace is changed into operating grace. the word has _free course_. _it runs and is glorified._ he "_works out his own salvation with fear and trembling_," while it is all the time "_god that worketh in him both to will and to do of his good pleasure_." such a person is a new creature in christ jesus. operative grace goes out into coöperating grace. he becomes a worker with god, and as he grows in grace and in knowledge, his will becomes more and more free as it comes more and more into harmony with god's will. again we ask, what has the human will to do with this great change? we answer, two things. first, man can and will to go to church where the means of grace are, or he can will to remain away. if he deliberately wills to absent himself from where their influence is exerted, he remains unconverted, and _on himself is the responsibility_. if, on the other hand, he wills to go where god speaks to man in his ordinary way, he does so much towards permitting god to convert him. secondly, when the means of grace do carry renewing power, and he is made to realize their efficacy--though it be at first only in an uneasiness, dissatisfaction with self, and an undefined longing after something better--he can, as we have seen, permit the work to go on. thus he may be said, negatively, to help towards his conversion. on the other hand, he can shake off the good impressions, tear away from the holy influences, resist the spirit, and remain unconverted. clearly, _on himself is all the responsibility_ if he perish. god desired to convert him. he "_rejected the counsel of god against himself_." luke vii. . and thus our lutheran doctrine of _grace through the means of grace_, clears away all difficulties and avoids all contradictions. it gives god all the glory, and throws on man all the responsibility. sailing thus under the colors of scriptural doctrine, we steer clear of the scylla of calvinism on the one hand, and also escape the charybdis of arminianism on the other. we give to sovereign grace all the glory of our salvation just as much as the calvinists do. and yet we make salvation as free as the boldest arminian does. whatever is excellent in both systems we retain. whatever is false in both we reject. we refuse to make of man a machine, who is _irresistibly_ brought into the kingdom of god, and forced indeed to accept of sovereign grace. on the other hand, we utterly repudiate the idea that man is _himself_ able to "get religion," to "get through," to "grasp the blessing," or to "save himself." to such self-exaltation we give no place--no, not for a moment! with luther we confess, "i believe that i cannot, by my own reason or strength, believe in jesus christ my lord, or come to him. but that the holy spirit hath called me by his gospel, enlightened me by his gifts, and sanctified and preserved me in the true faith; in like manner as he calls, gathers, enlightens, and sanctifies the whole christian church on earth, and preserves it in union with jesus christ in the true faith. in which christian church he daily forgives me abundantly all my sins and the sins of all believers, and will raise up me and all the dead at the last day, and will grant everlasting life to me and to all who believe in christ. this is most certainly true." "grace first contrived the way to save rebellious man; and all the steps that grace display which drew the wondrous plan. "grace taught my roving feet to tread the heavenly road; and new supplies each hour i meet, while pressing on to god. "grace all the work shall crown through everlasting days; it lays in heaven the topmost stone, and well deserves the praise." chapter xxi. justification. among all the doctrines of our holy christian faith, the doctrine of justification by faith alone, stands most prominent. luther calls it: "the doctrine of a standing or a falling church," _i.e._, as a church holds fast and appropriates this doctrine she remains pure and firm, and as she departs from it, she becomes corrupt and falls. this doctrine was the turning point of the reformation in the sixteenth century. it was the experience of its necessity and efficacy that made luther what he was, and equipped him for a reformer. naturally, therefore, it occupies the chief place in all our confessions, and is prominent in all the history of our church. in these chapters on the "way of salvation," it has been _implied_ throughout. there is indeed no doctrine of salvation that is not more or less connected with or dependent on this one. some time ago we noticed a statement of a certain bishop in a large protestant church, declaring that "not justification, but the divinity of christ, is the great fundamental doctrine that conditions the standing or falling of a church." at first sight this seems plausible. but when we come to reflect, we cannot but see that the true doctrine concerning the person of christ is not only implied, but embraced in the doctrine of justification by faith. a man might be sound on the divinity of christ, and yet not know aright the way of salvation. but a man cannot be sound on justification without being sound, not only on the person of christ, but also on his work and the way of salvation through him. so much has been written and preached in our church on this subject, that it is not necessary for us to enter upon a full discussion here. we will endeavor, therefore, merely in outline, to call attention to a few of its most prominent and practical features. we inquire briefly into its meaning and nature. justification is an act of god, by which he accounts or adjudges a person righteous in his sight. it is not a change in the person's nature, but it is a change in his _standing_ in the sight of god. before justification he stands in the sight of god, guilty and condemned. through justification, he stands before god free from guilt and condemnation; he is acquitted, released, regarded and treated as if he had never been guilty or condemned. the justified person stands in the sight of god, as if he really had never committed a sin and were perfectly innocent. thus it is clear that justification treats of and has regard to the sinner's _relation_ to god. it has nothing to do with his change of nature. it is of the utmost importance that this be kept constantly in mind. it is by applying justification to the change in the sinner's nature that so many become confused, and fall into grievous and dangerous errors. the original source, or moving cause of justification, is god's love. had god not "_loved the world_" there would have been no divine planning or counseling for man's justification. truly it required a divine mind to originate a scheme by which god "_could be just and yet justify the ungodly_." all the wisdom of the world could never have answered the question: "_how can mortal man be just with god_?" man stood, in the sight of god, as a rebel against his divine authority, a transgressor of divine law, guilty, condemned, and wholly unable to justify himself, or to answer for one in a thousand offences. god had given his word that, because of guilt, there must be punishment and suffering. this word was given before sin was committed, and was repeated a thousand times afterwards. there must then be obedience to an infinite law, or _infinite_ punishment for transgression. how could this gulf be bridged, and man saved? there was only one way. "_god so loved the world that he gave his only-begotten son._" that son, "_the brightness of the father's glory and the express image of his person_," "_in whom dwelt all the fullness of the godhead bodily_," came into our world. he came to take the sinner's place--to be his substitute. though lord and giver of the law, he put himself under the law. he fulfilled it in every jot and tittle. he did no sin, neither was guile found in his mouth. thus he worked out a complete and perfect righteousness. he did not need this righteousness for himself, for he had a righteousness far above the righteousness of the law. he wrought it out not for himself, but for man, that he might make it over and impute it to the transgressor. thus then while man had no obedience of his own, he could have the obedience of another set down to his account, as though it were his own. but this was not enough. man had sinned and was still constantly sinning, his very nature being a sinful one. as already noted, the divine word was pledged that there must be punishment for sin. the son, who came to be a substitute, said: put me in the sinner's place; let me be the guilty one; let the blows fall upon me. and thus, he "_who knew no sin was made sin_ (or a sin-offering) _for us_." he "_was made a curse_," "_bore our sins_" and "_the iniquity of us all_." he, the god-man, was regarded as the guilty one, treated as the guilty one, suffered as the guilty one. he suffered as god, as well as man. for the divine and human were inseparably united in one person. divinity by itself cannot suffer and die. but thus mysteriously connected with the humanity it could and really did participate in the suffering and dying. and who will calculate what immanuel can suffer? what must it have been when it crushed him to earth, made him cry out so plaintively, and at last took his life! our old theologians loved to say, that what the sufferings of christ lacked in _extensiveness_ or duration, they made up in _intensiveness_. thus there was a perfect atonement. _all_ the punishment had been endured. a perfect righteousness had been wrought out, and the father set his seal to it in the resurrection and ascension of his dear son. here, then, was real substitution, and this is the _ground_ for our justification. it has been asked, on this point, if christ by his perfect life wrought out a complete righteousness, which he needed not for himself, but intended for the sinner, why was not this sufficient? why was his death necessary? on the other hand, if his death is a perfect atonement for all sin, why does the sinner, in addition to a full and free forgiveness, procured by the death of christ, need also the application of the righteousness of the life of christ? in a word, why are both the life and death necessary to justify the sinner? we answer: by his death or suffering obedience he wrought out a _negative_ righteousness, the forgiveness of sins. by his life, or active obedience, he wrought out a _positive_ righteousness. the former releases from punishment. the latter confers character, standing and honor in the kingdom of god. to illustrate. two persons have broken the laws of their land, are guilty, condemned, and suffer the penalty in prison. to one comes a message of pardon from the king. the prison doors are opened and he goes forth a free man. the law cannot again seize him and condemn him for the crimes of which he is pardoned. but as he goes forth among his fellow-men he realizes that though released from punishment, and _negatively_ righteous, he has no standing, no character, no positive righteousness, unless he earn and merit it for himself. to the other criminal also comes a message of pardon from his king. in addition to pardon, or release from punishment, he is assured that his king has adopted him as his son, will take him into his family and endow him with his name and all the privileges of his house. now this pardoned one has a double righteousness; negatively, pardon and release from punishment; positively, a name, standing, character, honor, and the richest endowments of the kingdom. even thus has the son of god wrought out for us a two-fold righteousness, viz.: negatively, by his sufferings and death, the forgiveness of sin and release from punishment; and positively, by his life of obedience, the appropriation of a perfect righteousness, a name and a place in his kingdom, with all its honors and blessings. in the procuring of this double righteousness, christ wrought out first the positive and then the negative. in the conferring of it he gives first the negative and then the positive. and therefore the two-fold message of consolation. is. xl. , : "_comfort ye, comfort ye my people, saith your god. speak ye comfortably to_--(i.e., speak ye _to the heart of_)--_jerusalem, and cry unto her that her warfare is accomplished, that her iniquity is pardoned; for she hath received of the lord's hand double for all her sins._" this justification has been purchased and paid for. but it is not yet applied. the sinner has not yet appropriated it and made it his own. how is this to be done? we answer: by faith. faith is the eye that looks to christ. it sees his perfect atonement and his spotless righteousness. it is, at the same time, the hand that reaches out and lays hold of christ, and clings to him as the only help and the only hope. this faith, springing from a penitent heart, that realizes its own unworthiness and guiltiness, renouncing all claim to merit or self-righteousness, casts itself on the divine saviour, trusts implicitly in him, and rests there. this faith justifies. not because it is an act that merits or earns justification. no! in no sense. christ has earned it. faith only lays hold of and appropriates what is already purchased and paid for. there certainly can be no merit in our faith, because it is itself a "_gift of god_," as the scriptures declare. he that has the faith is justified, acquitted, forgiven. the appropriation or application, is when we believe with all the heart on the son of god. such, in brief, is the lutheran doctrine of "justification by faith." we have not thought it necessary to quote from the augsburg confession or the formula of concord for proof. neither is it necessary or desirable that we lengthen out this chapter with quotations from standard theologians. any one desiring further proof or amplification can find abundance of it in all our confessions, and in all recognized writers in the church. nor have we taken up the space with scripture quotations. to quote all that the bible says on the subject would be to transcribe a large proportion of its passages. it would necessitate especially a writing out of a large part of the writings of paul, who makes it the great theme of several of his epistles. every devout reader of paul's letters will find this great doctrine shining forth in every chapter, so much so that the romish bishop who was driven by luther to a study of the new testament threw down his book and said: "_paul also has become a lutheran_!" in conclusion, we desire to impress one thought. the doctrine of justification is so highly prized by the believer, not so much because of the grand and matchless scheme it brings to light, as because of the peace and comfort it has brought into his heart. he who truly embraces this doctrine, realizes its efficacy and power. it is precious to him, above all things, as a matter of personal experience. this experience is not the doctrine, but the result of receiving it. he has realized the blessedness of having his own sins forgiven, his transgressions covered. being _justified by faith, he has peace with god through our lord jesus christ_. this blessed experience was the root and spring of luther's courage and strength. without this heart-experience, all theorizing about the doctrine is vain. such a scriptural experience never develops a pharisee. it never runs into self-exaltation. it constantly exalts and magnifies christ. it habitually humbles self. it lays self low at the foot of the cross, and remains there. not that it is a gloomy or despondent spirit. for while it constantly mourns over the imperfections and sins of self, it, at the same time, constantly rejoices in the full and perfect salvation of christ. while it never ceases in this life to shed the tears of penitence, it also never ceases to sing the joyful song of deliverance. it develops a christian after the type of paul and luther, and gerhard and francke. blessed is he who understands and experiences justification by faith. doubly sad the state of him who has the doctrine, without its experience and peace and glory. "jesus, thy blood and righteousness my beauty are, my glorious dress; midst flaming worlds, in these arrayed, with joy shall i lift up my head. "bold shall i stand in that great day, for who aught to my charge shall lay? fully through these absolved i am from sin and fear, from guilt and shame. "this spotless robe the same appears, when ruined nature sinks in years: no age can change its constant hue; thy blood preserves it ever new. "oh let the dead now hear thy voice; now bid thy banished ones rejoice! their beauty this, their glorious dress, jesus, thy blood and righteousness." chapter xxii. sanctification. in the last chapter we showed that the doctrine of justification deals with the sinner's change of relation, or change of state. we also learned that faith is the instrumental or applying cause of justification. in another place we showed that true faith presupposes penitence, and this again presupposes a sense and knowledge of sin. again we showed that penitence and faith are the two essential elements of conversion; that where these elements are found there is a change of heart, and the beginning of a new life. this new life is, however, only in its germ. these are the _beginnings_ of new views, new affections, new actions, a new _life_. they are of a germinal or seed character. now it belongs to the very nature of life to develop, increase, and make progress. and it is this development or growth of the new life that we wish now to consider. it is called _sanctification_, or growth of the soul into the image of a holy god. it is closely related to justification, and yet clearly distinct from it. in justification, god _imputes_ or _counts over_ to the sinner the righteousness of christ. in sanctification, god _imparts_ the righteousness of the new life. justification is what god does _for_ the believer; sanctification is what his spirit does _in_ him. justification being purely an act of god, is _instantaneous_ and complete; sanctification being a work in which man has a share, is _progressive_. justification takes away the _guilt_ of sin; sanctification gradually takes away its _power_. sanctification begins with justification. so soon as the sinner believes he is justified; but just so soon as he believes, he also has the beginnings of a new life. in time, therefore, the two come together; but in thought they are distinct. and it is of the greatest importance that these distinctions be understood and kept in mind. it is by confounding justification with sanctification, and _vice versa_, that all the flagrant, soul-destroying errors concerning the so-called "higher life," "sinless perfection," etc., are promulgated and believed. it is by quoting scripture passages that speak of justification, and applying them to sanctification, that this delusion is strengthened. how often have we not heard that precious passage, john i. , "_the blood of jesus christ his son cleanseth us from all sin_," quoted to prove entire sanctification. now, if we understand the scriptures at all, that passage speaks of the _forgiveness_ of sin through the efficacy of christ's blood, and not of overcoming sin in the believer, or eradicating its very fibres and impulses. but this, perhaps, is a digression. let us understand clearly what we mean by sanctification. the english word comes from a latin word that means sacred, consecrated, devoted to holy purposes. the greek word translated sanctify in our english bible also means to separate from common and set apart for holy purposes. the same word that is translated sanctify, is in many places translated consecrate, or make holy. the english word _saint_ comes from the same latin root, and is translated from the same greek root, as sanctify. it means a sanctified one, or one who is being sanctified. thus we find believers called saints, or sanctified ones. we find, indeed, that the apostles call all the members of their churches saints. thus they speak of "_the saints which are at jerusalem_," "_the saints which are at achaia_," "_to all that be in rome ... called to be saints_," "_as in all the churches of the saints_." so in many other passages. in harmony with the apostolic usage, we confess in the apostles' creed: "i believe in the holy christian church (which is) the communion--or community--of saints." if then saints means sanctified ones, or holy persons, do not the bible and the apostles' creed demand perfect sinlessness? by no means. christians are indeed to strive to constantly become more and more free from sin. they are "_called to be saints_," are constantly being sanctified or made holy. but their sanctity or holiness is only _relative_. they have indeed "_come out from the world_," to "_be separate_." they are "_a peculiar people_." they hate sin, repent of it, flee from it, strive against it, and overcome it more and more. they "_mortify the deeds of the body_," "_keep it under_," "_crucify the flesh with its affections and lusts_," "_present_--(or consecrate)--_their bodies, as living sacrifices to god_." they have pledged themselves at christ's altar to "renounce the devil and all his works and ways, the vanities of the world and the sinful desires of the flesh, and to live up to the doctrines and precepts of christ." in so far, they are separated from the world, set apart to become holy, consecrated to christ. not that their sanctification or saintship is complete. if that were the case, the apostles would not have written epistles to the saints. for perfect beings need no bibles, no churches, no means of grace. the angels need none of these things. there is indeed not one sinless person mentioned in the bible, except that divine one, "_who did no sin, neither was guile found in his mouth_." if there were one scripture character who, if such a thing were possible, would have attained to sinless perfection, that one would certainly have been the greatest of all the apostles, paul. he labored more than they all; he suffered more than they all; he went deeper into the mysteries of redemption than they all. he was not only permitted to look into heaven, as the beloved john, but he "_was caught up into the third heaven, and heard words that it was not lawful for him to utter_" on this sinful earth. oh, what purifying through suffering! what visions and revelations! what experience of grace! and yet this burnished vessel never professed sinless perfection. indeed, he never ceased to mourn and lament the sinfulness and imperfection of his own heart, and called himself the chief of sinners. he does indeed speak of perfection. hear what he says, phil. iii. , , : "_not as though i had already attained, either were already perfect; but i follow after, if that i may apprehend that for which also i am apprehended of christ jesus. brethren, i count not myself to have apprehended; but this one thing i do, forgetting those things that are behind, and reaching forward unto those things which are before, i press toward the mark, for the prize of the high calling of god in christ jesus._" the saints on earth, then, are not sinless ones. the bible does indeed speak of those born of god sinning not, not committing sin, etc. but this can only mean that they do not _wilfully_ sin. they do not intentionally live in habits of sin. their sins are sins of weakness and not sins of malice. they repent of them, mourn over them, and strive against them. they constantly pray, "_forgive us our trespasses as we forgive them that trespass against us_." but their heart-purity and sanctification are only relative. sanctification is gradual and progressive. we have seen that paul thus expressed himself. he was constantly "_following after_," "_reaching forth_," "_pressing toward_" the mark. he exhorts the corinthians, cor. vii. , to be "_perfecting holiness in the fear of the lord_," and again, cor. iii. , to be "_changed into the same image from glory to glory_." he tells them in chapter iv. that "_the inward man is renewed day by day_." he exhorts the saints or believers, again and again, "_to grow_," "_to increase_," "_to abound yet more and more_." growth is the law of the kingdom of nature. and the same god operates in the kingdom of grace, and, indeed, much after the same order. our saviour, therefore, so often compares the kingdom of god, or the kingdom of grace, to growth from a seed, where it is "_first the blade, then the ear, and then the full corn in the ear_," mark iv. - . in harmony with all this paul calls those who have but lately become believers, "_babes in christ_." he tells them they must be "_fed with milk as babes_," etc. therefore, it is quite natural that we find so many exhortations to grow in grace and in knowledge. how directly contrary to all this is the unscriptural idea, not only of entire sanctification, but of instantaneous sanctification. surely, in this fast age, many have run far ahead of prophets, apostles, martyrs, reformers and the most eminent saints of all ages. as we read the lives and words of these heroes of faith, we find that the more christ-like and consecrated they were, the more did they deplore their slow progress and their remaining sin. while, therefore, we have no scripture warrant to expect sinlessness here, while we must "_die daily_," "mortify our members_," and "_fight the good fight of faith_," between the old adam, whose remnants cleave to us, and the new man in christ jesus, we can still do much to promote our sanctification, and make it more and more complete. we can use the powers that god has given us to carry on the warfare with sin. we can increase these powers, or rather permit divine grace to increase them, by a diligent use of the means of grace. in the chapter on the word of god as a means of grace, we showed that the holy spirit sanctifies through the word. in the chapters on baptism and the baptismal covenant, we showed how that holy sacrament is a means of grace, whose efficacy is not confined to the time of its administration, but that it is intended to be a perennial fountain of grace, from which we can drink and be refreshed while life lasts. in the chapters on the lord's supper, we learned that it also was ordained and instituted to sustain and strengthen our spiritual life. we have, therefore, all the means necessary for our sanctification. do we prayerfully use them? might we not be much further on in the work of holiness than we are? do we use the truth as we should, that we maybe "_sanctified through the truth_?" do we "_desire the sincere milk of the word, that we may grow thereby_?" does it "_dwell richly among us_?" know we not, or have we forgotten it, that "_as many of us as have been baptized into christ, were baptized into his death_?" do we say, with those early christians, "_henceforth let no man trouble me, for i bear in my body the marks of the lord jesus_?" and when we go to our lord's table do we realize that his "_flesh is meat indeed, and his blood is drink indeed_?" do we go in the strength of that heavenly nourishment many days? might we not, by making a more sincere, hearty and diligent use of all these means of grace, live nearer to christ, lean more confidingly on him and do more effectually all things through him who strengthened us? yes, doubtless, we must all confess that it is our own fault that we are not sanctified more fully than we are; that if, in the strength derived from a proper use of the means of grace, we would watch more over self, pray more, meditate more on divine things and thus surround ourselves more with a spiritual atmosphere, we would be more spiritual. "_this is the will of god, even your sanctification._" "_without holiness, no man shall see the lord._" "and what am i? my soul, awake, and an impartial survey take. does no dark sign, no ground of fear in practice or in heart appear? "what image does my spirit bear? is jesus formed and living there? ah, do his lineaments divine in thought and word and action shine? "searcher of hearts, o search me still; the secrets of my soul reveal; my fears remove; let me appear to god and my own conscience clear." chapter xxiii. revivals. we might have closed our studies of the way of salvation with sanctification, without giving any attention to the subject of revivals. we remember, however, that, in the estimation of many, revivals are the most essential part of the way; so much so that, in certain quarters, few, if any, souls are expected to be brought into the way of life, otherwise than through so-called "revivals of religion." according to this widespread idea, the ingathering of souls, the upbuilding of the church, her activity, power and very life, are dependent upon the revival system. in view of all this, we have concluded to bring our studies to a close with an examination of this system. before we enter upon the subject itself, however, we desire to have it distinctly understood that we intend to discuss the _system_, and not the _people_ who believe and practice it. there doubtless are very excellent christian people who favor a religion built up and dependent on such movements, and there may be very unchristian people who oppose it. with this we have nothing to do. we are not discussing _persons_, but _doctrines_ and _systems_. the advocates of modern revivalism claim the right to hold, defend and propagate their views. we only demand the same right. if we do not favor or practice their way, our people have not only a right to ask, but it is our duty to give grounds and reasons for our position. in discussing this subject, we intend, as usual, to speak with all candor and plainness. we desire to approach and view this subject, as every subject, from the fair, firm standpoint of the opening words of the formula of concord, viz.: "we believe, teach and confess that the only rule and standard, according to which all doctrines and teachings should be esteemed and judged, are nothing else than the prophetic and apostolic scriptures of the old and new testament." we wish to test it by the infallible word. by it, we are willing to be judged. according to it, our views and doctrines must stand or fall. what then is a revival? the word revive means to bring back to life. it presupposes the existence of life, which for a time had languished or died. life was present, it failed and was restored. strictly speaking, therefore, we can only use this word of the bringing back of a life that had been there formerly and was lost. applying it to spiritual life, strictly speaking, only a person who has once had the new life in him, but lost it for awhile and regained it, can be said to be revived. so, likewise, only a church or a community that was once spiritually alive, but had grown languid and lifeless, can be said to be revived. on the other hand, it is an improper use of terms to apply the word revival to the work of a foreign missionary, who for the first time preaches the life-giving word, and through it gathers converts and organizes churches. in his case it is a first bringing, and not a restoring, of life. all those old testament reformations and restorations to the true worship and service of the true god, after a time of decline and apostasy, were revivals according to the strict sense of the word. for these revivals patriarchs and prophets labored and prayed. on the other hand, the labors and successes of the apostles in the new testament were not strictly revivals. they preached the gospel instead of the law. they preached a redeemer who had come, instead of one who was to come. it was largely a new faith, a new life, a new way of life that they taught, and in so far a new church that they established. its types, shadows and roots, had all been in the old covenant and church. but so different were the fulfillments from the promises, that it was truly called a _new_ dispensation. and, therefore, the labors of the apostles to establish this dispensation were largely missionary labors. it was not so much the restoring of an old faith and life, as the bringing in of a new. we find their parallel in foreign mission work much more than in regular church work. it is by overlooking this distinction that many erroneous doctrines and practices have crept into the church, _e.g._, as to infant baptism, conversion and modern revivalism. as to revivals, popularly so-called, we maintain, first of all, that it ought to be the policy and aim of the church to preclude their necessity. it is generally admitted that they are only needed, longed for and obtained, after a period of spiritual decline and general worldliness. a church that is alive and active needs no revival. a lifeless church does. better then, far better, to use every right endeavor to keep the church alive and active, than permit it to grow cold and worldly, with a view and hope of a glorious awakening. prevention is better than cure. we would rather pay a family physician to prevent disease and keep us well, than to employ even the most distinguished doctor to cure a sick household; especially if the probability were that, in some cases, the healing would be only partial, and in others it would eventuate in an aggravation of the disease. in the chapters on the baptismal covenant and conversion, we showed that it is possible to keep that covenant and thus always grow in grace and in the knowledge of our lord jesus christ. while we sorrowfully admitted that the cases of such as do it are not as numerous as is possible and most desirable, we also learned that they might be far more numerous, if parents and teachers understood their responsibility and did their duty to the baptized children. we verily believe that thus it might become the rule, instead of the exception, that the children of christian parents would grow up as christ's lambs from baptism, would love him with their earliest love and never wander into the ways of sin. we also firmly believe that those thus early consecrated, trained, taught and nurtured in faith and love, make the healthiest, the strongest and most reliable members and workers in the church. neither can we for a moment doubt but that such is the good and gracious will of him who desires the little children to be baptized into him. it certainly seems repugnant to all that we have ever learned of our god and saviour, that it should be his will that our dear children, who have been _conceived and born in sin_, and are therefore _by nature_, or by birth, _the children of wrath_, should remain in this state of sin and condemnation until they are old enough to be converted at a revival. yet it must be either that, or a denial of the bible doctrine of original sin, if we accept the teachings and practices of modern revivalism. for either of these positions we are not prepared. therefore it is our great aim and object to recall the church to the old paths. therefore we are concerned to see the church firmly established on the old foundations of the doctrine of original sin, of baptism for the remission of sins, of training up in that baptismal covenant by the constant, diligent and persevering teaching of god's word, in the family, in the sunday-school, in the catechetical class and from the pulpit. in proportion as this is accomplished, in that proportion will we preclude the necessity of conversions and, consequently, of revivals. who will say, that a congregation made up of such as are "_sanctified from the womb_," "_lent to the lord_," from birth, having "_known the holy scripture_" from childhood, would not be a healthy, living church? such a church would need no revival. would it be possible to have such a church? is it possible for any _one_ member to grow up and remain a child of god? if possible for one, why not for a whole congregation? are the means of grace inadequate? no, no! the whole trouble lies in the neglect or abuse of the means. with their proper use, the whole aspect of religious life might be different from what it is. it is not a fatal necessity that one, or more, or all the members of a church must periodically grow cold, lose their first love, and backslide from their god. it is not god's will, but their fault, that it should be so. while the church at ephesus lost its first love, and that at pergamos permitted false doctrine to creep into it and be a stumbling block, and that at thyatira suffered jezebel to seduce christ's servants, and that at sardis did not have her works found perfect before god, and that of laodicea had become lukewarm; yet the church at smyrna, with all her tribulation and poverty and persecution, remained rich and faithful in the sight of god, and that at philadelphia had kept the word of god's patience, and her enemies were to know that god loved her. while the former five were censured, the latter two were approved. the former might have remained as faithful as the latter. it was their own fault and sin that the former needed a revival. the latter needed none. which were the better off? we believe that where there is a sound, faithful and earnest pastor, and a docile, sincere, earnest, united and active people, many will grow up in their baptismal covenant; and among those who wander more or less therefrom, there will be frequent conversions, under the faithful use of the ordinary services and ordinances of the church. such, we believe, were the pastorates of richard baxter, at kidderminster; of ludwig harms, at hermansburg; of oberlin, at steinthal; and of our late lamented dr. greenwald, at easton and lancaster. none of these churches, after their pastors were fairly established in them, needed revivals. and such, doubtless, have been thousands of quiet, faithful pastorates, some known to the world, and others known only to god. blessed are those churches in which the work of grace is constantly and effectively going on, according to god's way of salvation. chapter xxiv. modern revivals. we have shown that it ought to be the great aim and object of the church to preclude the necessity of occasional religious excitements. we also showed, by example from scripture and from church history, that it is possible to attain this end. if parents did but understand and do their duty in the family, teachers in the sunday-school and pastors in the catechetical class and pulpit, children would very generally grow up in their baptismal covenant; and a church made up of such members would not depend for its growth and life on periodic religious revivals. but--alas, that _but_!--parents, teachers and pastors too often come short of their duty. carelessness, worldliness and godlessness hold sway in too many of the congregations, homes and families. there is a spirit of love of pleasure, greed for gain and haste to be rich, that has taken hold of the heart and life of too many professedly christian parents. there is no time for god's word or earnest prayer with and for the children. there is often little if any religious instruction or christian example. the little ones breathe in a withering, poisonous, materialistic atmosphere. the germs of the divine life, implanted in baptism, either lie dormant, or are blighted after their first manifestations. they grow up with the idea that the great object of life is to gain the most, and make the best of this world. in the sunday-school the teachers are often careless and trifling. they do not live close to christ themselves, and how can they lead their pupils nearer to him? they scarcely pray for themselves, much less for their pupils, and how can they instil into them a spirit of prayer? many pastors, also, are not as earnest and consecrated as they should be. they are not burning with a desire for souls. they go through their ministerial duties in a formal, lifeless manner, and their labors are barren of results. these things should not be so, but unfortunately they are. as a result, children grow up ignorant of their covenant with god, or soon lapse therefrom, and are in an unconverted state. the communicants of the church lose their first love, and become lukewarm. an awakening is needed. if then we admit that, owing to man's imperfections and faults, _times of refreshing_ are needed, why not have them after the manner of those around us? why not adopt the modern system, have union meetings, evangelists, high-pressure methods, excitements, the anxious bench, and all the modern machinery for getting up revivals? we will briefly state our objections to this system. _first._ we object to the modern revival system, because it rests on an entire misconception of the coming and work of the holy spirit. the idea seems to be that the holy spirit is not effectively present in the regular and ordinary services of the sanctuary; that he came to the church as a transient guest on the day of pentecost, then departed again, and returned when there was another season of special interest. that he then left again, and ever since has come and worked with power during every revival, and then departed to be absent until the next. now we claim that this is directly contrary to the teaching of the divine word. when jesus was about to leave his disciples they were filled with deep sorrow. he gathered them around him, in that upper chamber at jerusalem, and comforted them in those tender, loving words, recorded in the fourteenth, fifteenth and sixteenth chapters of john. in these chapters he promises and speaks much of a comforter, whom he would send. the whole discourse goes to show that this comforter was intended to be substituted for the visible presence of himself. his own visible presence was to be withdrawn. the comforter was to be sent to take his place, and thus, in a manner, make good the loss. jesus had been their comforter and their joy. they would no longer have him visibly among them, to walk with him, to talk with him, to hear the life-giving words that fell from his lips. the announcement made them feel as if they were to be left "comfortless" and forsaken. but he says, john xiv. : "_i will pray the father, and he will give you another comforter, that he may abide with you forever, even the spirit of truth_;" verse , "_i will not leave you comfortless_:" revised version, "i will not leave you _desolate_;" more literally still, as in the margin, "i will not leave you _orphans_." john xvi. , , : "_but now i go my way to him that sent me.... but because i have said these things unto you, sorrow hath filled your hearts. nevertheless i tell you the truth. it is expedient for you that i go away, for if i go not away the comforter will not come unto you, but if i depart i will send him unto you._" now, from these words, and others in the same chapters, two things are plain: first, that the comforter came as _christ's substitute_; secondly, that he came _to abide_. while jesus was to be absent, as far as his visible presence was concerned, the divine comforter, the holy spirit, was to take his place. his presence was to substitute christ's. but if he had come to be present only briefly, and occasionally, after long intervals of absence, it would be a poor filling of the painful void. evidently the impression designed to be made by the words of jesus was, that the holy spirit would come to abide. and this is made still more clear by the plain words of jesus quoted above "i will not leave you _orphans_;" "he shall _abide_ with you _forever_." he came, then, as a substitute; he came also to abide forever. the revival system is, however, built up on the idea that he comes and goes. he visits the church, and leaves it again. at so-called revival seasons the church has a comforter. during all the rest of the time she is left in a desolate or orphaned state. thus is the revival system built up on an entire misconception and misapprehension as to the coming and abiding of the holy spirit. it likewise misconceives entirely the _operations_ of the spirit. the idea seems to be that this blessed one operates without means, directly, arbitrarily and at haphazard. the word and sacraments are not duly recognized as the divinely ordained means and channels, through which he reaches the hearts of the children of men. that this is an unscriptural idea we have shown elsewhere. that the spirit uses the means of grace as channels and instruments, through which he comes and operates on the hearts of men and imparts to them renewing and sanctifying grace, is taught all through the new testament. we need not enlarge on these points again, but refer our readers to what has been written above on this subject. our _second_ objection to the modern revival system arises out of the first. because of the errors concerning the coming and the operations of the holy spirit, the system undervalues the divinely-ordained means of grace. little if any renewing grace is expected from the sacrament of christian baptism. few if any conversions are expected from the regular and ordinary preaching of the word. little if any spiritual nourishment is expected from the sacrament of the lord's supper. who that has attended such meetings has not heard the idea of grace bestowed through baptism ridiculed? who has not heard so-called revival preachers scout the idea of "getting religion"--which must mean receiving divine grace if it means anything--through catechising the young in the doctrines of the divine word? are not these divine means often entirely set aside by the most enthusiastic revivalists? who does not know that often at these revival services the reading and preaching of the word are entirely omitted? thus god's means, the means used by christ and his apostles, are undervalued. while they are used at the ordinary services, when there is no revival going on, not much is expected of them. our _third_ objection again arises from the second. because the regular church ordinances are undervalued, they are largely fruitless. because people have not much faith in their efficacy, they do not receive much benefit from them. few conversions are expected or reported during the ten or eleven months of regular or ordinary church services, while many, if not all, are expected and reported from the few weeks of special effort. even the work of sanctification is largely crowded into the few weeks. it is during these few weeks that saints expect to be quickened, refreshed, strengthened and purified, more than during all the rest of the year. it is doubtless both as a cause and a result of this undervaluing and general fruitlessness of the ordinary church ordinances, that we find so much levity and irreverence in many so-called revival churches. because the holy spirit is not supposed to be effectively present, is not in the word and sacraments, does not bring his saving and sanctifying grace through them; therefore there is nothing solemn, awe-inspiring, or uplifting in these things. therefore the young, even if they are members, and sometimes older ones, go to these churches as to places of amusement, to have a good time, to laugh, to whisper, to gaze about, write notes, get company, and what not. a careful observer cannot fail to notice that in churches which believe in and preach grace through the means of grace, there is an atmosphere of deeper solemnity and more earnest devotion than in such revival churches. the above objection to the revival system we believe will explain the difference. _fourth._ we object to the so-called revival system because, as a natural result of the above, it begets a dependence on something extraordinary and miraculous for bringing sinners into the kingdom. as we have seen, these churches expect nearly all their conversions from "revivals." it naturally follows that the unconverted will shake off and get rid of all serious thoughts and impressions, under the plea that they will give this matter their attention when the next revival comes round. we have more than once heard persons say, in effect, "oh well, i know i'm not what i ought to be, but perhaps i'll be converted at the next revival." thus the gracious influences of the blessed spirit, as they come through the word, whether from the pulpit, the sunday-school teacher, or christian friend, or even when that word is brought to a funeral or sick-bed, are all put aside with the hope that there may be a change at the next revival. and we verily believe that such ideas, fostered by a false system, have kept countless souls out of the kingdom of god. we object _fifthly_ that at these so-called revivals there is a dependence on methods not sanctioned or authorized by the word of god. as we have seen, god's means are generally slighted. on the other hand, human means and methods are exalted and magnified. the anxious or mourner's bench is regarded by many otherwise sensible people, as a veritable mercy-seat, where grace is supposed to abound--as though the spirit of god manifested his saving and sanctifying power there as nowhere else. but this is a purely human institution, and has no warrant in the word. on this point it is not necessary to enlarge. chapter xxv. modern revivals, continued. we continue our objections to the modern revival system. our _sixth_ objection is the utter indifference to doctrine that generally goes hand in hand with its methods and practices. to "_contend earnestly for the faith once delivered to the saints_," seems to be altogether out of place at a modern revival. there is no "_taking heed unto the doctrine_," or "_holding fast the form of sound words_," or "_becoming rooted and built up in christ, and established in the faith as ye have been taught_." there is no counselling to "_be no more children, tossed to and fro and carried about with every wind of doctrine_;" no warning against false teachers and false doctrines. instead of thus following christ and his apostles, in insisting on the truth, the faith, and the doctrine; instead of thus warning against error and false doctrine, and showing that it "_doth eat as a canker_," and endanger the very salvation of the soul, the modern revival system habitually inveighs against all such loyalty to the truth, and contending for the faith and pure doctrine, as bigotry, intolerance, lack of charity, if not lack of all "experimental religion." in many quarters indeed the idea is boldly advanced that the more a person stands up for pure doctrine, for word and sacrament as channels of grace, the less grace he has; and the more he makes light of doctrine, the less positive conviction he has; the less he thinks of creeds, catechism, and confessions of faith, the more religion he has! the popular sentiment is: it makes no difference what a person believes, or to what church he belongs, or indeed, whether he belongs to any, if only he is converted; if only he means well; if only the heart is right! now, it is not necessary to show here again that all such indifference to doctrine is directly contrary to the teaching of christ and his apostles. our _seventh_ objection is closely connected with the last. where there is so much indifference to the truth as it is in jesus, that it often amounts to open contempt, we cannot expect any provision for teaching his saving truths to men. hence we find but small provision, if any, for doctrinal instruction in the revival system. those who are expected to be gathered in, converted and brought to christ, are not first instructed. they do not learn what sin is, what grace is, and how it is communicated and applied. they are left in ignorance of the great doctrines of sin and salvation. they have the most imperfect conception of god's way of salvation. and yet they are expected to enter upon that way, and walk in it. they are exhorted to be converted, to get religion, and to believe, while it is seldom, if ever, made clear what all this means, and how it is brought about. surely it is not necessary that we should show that if ever a person needs to act intelligently--if ever he needs to know exactly what he is doing, why he is doing it, and what is involved in so doing--it is when he is acting in the interests of his eternal salvation. then, if ever, he should act understandingly and honestly. and for this he needs instruction. we have shown elsewhere that this is god's way, the bible way, the way of the early church, the way of the great protestant reformation, and the way of our church of the reformation to this day. we therefore object to this modern revival system, because it has largely supplanted the old time systematic and thorough indoctrination of the young. and, as we have elsewhere said, we are convinced that, just in proportion as the youth are uncatechised and uninstructed in the great doctrines of god's word regarding sin and grace, in that proportion will doubt, skepticism, unbelief and infidelity infect them, and lead them into the paths of the destroyer. our _eighth_ objection to this modern revival system, is that it is so largely built up on the excitement of the feelings. the first and great object of the revivalist seems to be to work directly on the emotional nature of his hearers. if he can stir the depths of the heart until it throbs and thrills with pent-up emotions, if he can play upon its chords until they vibrate and tremble under his touch, until its hidden chambers ring again with responsive longings, until at last the repressed intensity breaks forth in overpowering excitement, he is considered a successful revival preacher. to reach this end the preaching is made up of exhortations, anecdotes and appeals. there are touching stories, calculated to make the tender-hearted weep. there are thrilling and startling experiences, calculated to frighten the more hard-hearted. there are lively, emotional songs, with stirring music, calculated to affect the nervous system and bring about strange sensations. and when the feelings are aroused, when the excitement is up, the hearers are urged to come forward, to go to the inquiry-room, to stand up, or do something to show that they are ready to take the decisive step. now, as we have shown above, if ever a person needs to be calm and deliberate, it is when about to take the most important step of his whole life. but men don't generally take important steps, or enter upon decisive movements, when they are excited. when one is excited he is very apt to do the wrong thing, and regret it afterwards. not that we object to _all_ feeling in religion. we by no means believe in a religion without feeling. we know of no true piety without deep and heartfelt sorrow for sin, and earnest longings for ever closer union and fellowship with god, together with a childlike trust and a fervent love to him. we believe, however, that the heart, with its emotions, can only be effectively reached _through the understanding_. through the mind we work on the heart. through the judgment we change the feelings. we appeal first to the intellect, to instruct, to enlighten, to give clear and correct views and ideas, then through the intellect to the heart. when paul was sent to convert the gentiles, his direction was first of all "_to open their eyes_"--that is, to instruct them--and _then_ to "_turn them from darkness to light_." paul was not to begin on the feelings, but on the intellect. but the modern revival system reverses this method. it makes a short cut, and goes at once to the feelings, without first enlightening the mind. this is contrary, not only to the scriptures, but it is also directly contrary to the science and laws of the mind. it contradicts mental philosophy as well as the bible. we believe that where there is the proper instruction in the great saving doctrines of god's word, where the mind is properly enlightened to know what sin is, what salvation is, and how it is obtained, there, unless there is a positive and determined resistance to the power of truth, the proper feelings will come of their own accord. it will require no heart-rending stories, no frantic appeals, no violent exhortations to bring them about. but we object to the revival system, because it is almost entirely built up on feeling, and thus reaches only one department of man's complex nature. instead of changing the whole immaterial man--his intellect, his sensibilities, and his will--it spends its force on the sensibilities alone. our _ninth_ objection we can state briefly. because the revival system undervalues sound doctrine and instruction therein, and because it depends so largely on feeling, it not only permits but encourages the ignorant and inexperienced to assist in exhorting and helping those who are inquiring after life and salvation. those who have scarcely "got through" themselves, who have given little earnest study to god's way of salvation, who do not know the alphabet of grace, and the means and methods of grace,--these are often the pretended instructors at the anxious bench and in the meetings for inquirers. now, we object strongly to such procedures. "_can the blind lead the blind? will they not both fall in the ditch?_" better let these novices themselves sit at the feet of christ. let christ's teachers instruct them in god's way of salvation, before they undertake to lead other lost and groping ones. we object _finally_ that, at the experience meetings, held in connection with modern revivals, not only novices, as described above, but those who have been the veriest profligates, are encouraged to speak, and are at least permitted to recount and seemingly glory in their former sins. they do not speak as paul did, when compelled to refer to his former life, with deep sorrow and shame, but often jestingly, flippantly, and as if they imagined that they ought now to be looked upon and admired as great heroes. we believe that this is all wrong, and productive of great harm. the unconverted youth, listening to such talk, says to himself, "well, if such a person can so suddenly rise and be looked up to and made a teacher of others, a leader of the experience and prayer-meeting, certainly i need not be uneasy; for i have a long way to go before i get as far as he was." therefore, we object to all such conduct. it is not only unscriptural, but unbecoming. it is an offense against good breeding and common decency. it does great harm. but enough. we might still speak of the spirit of self-righteousness engendered and fostered by this system. we might speak of the sad results that follow with so many--how that persons become excited, have strange sensations and feelings, imagine that this is religion, afterwards find that they have the same old heart, no strength against sin, no peace of conscience, none of that bliss and joy they heard others speak of and expected for themselves, and how they gradually fall back into their old mode of life, become bolder than ever, and at last drift into hopeless unbelief, and say: "there is nothing in religion; i've tried it, and found it a delusion." thus is _their last state worse than their first_. we might show that in sections of country where this false system has held sway, worldliness and skepticism abound. these places have been aptly called "burnt districts." it seems next to impossible to make lasting impressions for good on such communities. we might speak of the proselyting spirit that so often accompanies this system. how with all its protestations for charity, brotherly love, and union, it often runs out into the meanest spirit of casting aspersions on others and stealing from their churches. we might speak of the divided churches that often result. as dr. krauth once forcibly said, "they are united to pieces, and revived to death." we might point to the divided households, to the destruction of family peace, to the many sad heart-burnings and alienations that result. but we forbear. the whole system is an invention of man. it is unscriptural from beginning to end. we cannot conceive of our blessed saviour or his apostles conducting a modern revival. the mind revolts at the idea. chapter xxvi. modern revivals, concluded. we have given a number of reasons for refusing to favor or adopt the modern revival system as a part of the way of salvation. we would now add the testimony of others, not only of our own communion, but also of other denominations. undoubtedly one of the greatest and most important of these religious movements was that one which swept over presbyterian and congregational churches of new england, new jersey, pennsylvania, and virginia, about the middle of the last century. it is generally known, and spoken of as "_the great awakening_." its leading spirits were such staunch and loyal calvinists as jonathan edwards, the tennents, blair, and others. in the matter of doctrinal preaching and instruction it was certainly very far in advance of the so-called revivals of the present day. and yet in many of its direct results it was anything but salutary. it was the principal cause of the division of the presbyterian church into old and new school. let us hear what some of the eminent theologians of these churches say of the results of "the great awakening:" dr. sereno e. dwight, the biographer of jonathan edwards, and one of his descendants, says: "it is deserving perhaps of inquiry, whether the subsequent slumbers of the american church for nearly seventy years may not be ascribed, in an important degree, to the fatal reaction of these unhappy measures." jonathan edwards, himself the most zealous and successful promoter of the whole movement, in , when its fruits could be fairly tested, writes thus:--"multitudes of fair and high professors, in one place and another, have sadly backslidden; sinners are desperately hardened; experimental religion is more than ever out of credit with the far greater part, and the doctrines of grace and those principles in religion that do chiefly concern the power of godliness are far more than ever discarded. arminianism and pelagianism have made strange progress within a few years.... many professors are gone off to great lengths in enthusiasm and extravagance in their notions and practices. great contentions, separations, and confusions in our religious state prevail in many parts of the land." the above is from a letter to a friend in scotland. we give also a brief quotation from his farewell sermon to his church at nottingham: "another thing that vastly concerns your future prosperity is that you should watch against the encroachments of error, and particularly arminianism and doctrines of like tendency.... these doctrines at this day are much more prevalent than they were formerly. the progress they have made in the land within this seven years (_i.e._, since the revival), seems to have been vastly greater than at any time in the like space before. and they are still prevailing and creeping into almost all parts of the land, threatening the utter ruin of the credit of those doctrines which are the peculiar glory of the gospel and the interests of vital piety." dr. van rensselaer, in commenting on these and other serious words of the great jonathan edwards, says: "and what was the final result? arminianism led the way to socinianism, and near the beginning of the present century there was but a single orthodox congregational church in boston. harvard university had lapsed into heresy, and about a third of the churches of the puritans denied the faith held by their fathers." and all this he traces back to that "great awakening." he further says: "a work so great and extensive was accompanied by incidents which made many good men doubtful as to its effects on the church. special seasons of religious interest are seasons of danger and temptation even under the guidance of the most enlightened and prudent.... good men differ much in their estimate of the awakening, and the fruits of the work in many places afforded reason of much apprehension.... in its earlier stages the revival was unquestionably the occasion of the conversion of many souls. it was like one of those mighty rains of summer which refresh many a plant and tree, but which are accompanied, in many places, with hail and storm and overflowing desolation, and which are followed by a long, dreary drought. the presbyterian church welcomes fair revivals, sent by the holy spirit, but is averse to man-made schemes for getting up temporary excitements which have been so prevalent in our day." during the years between - , another revival agitation swept over the american church. it was during this time, especially, that our english lutheran churches caught the contagion, introduced the "new measures," such as the "mourner's bench," protracted meetings, the admission of members without catechetical instruction, and many other novelties. in not a few places, so-called lutherans vied with the most fanatical sects in their wild extravagances. those who adhered to the time-honored method and spirit of conservative lutheranism, who preached the word in all its simplicity, catechised the young, taught that the spirit and grace of god can only be expected to operate through christ's own means, through word and sacrament, were denounced as formalists, who knew nothing of vital piety. among the leading advocates of the new way was the rev. reuben weiser. this now departed brother, with many other serious and thoughtful men, afterwards saw the error of his ways, and frankly and publicly confessed his change of conviction in the _lutheran observer_. he says: "in dr. j.w. nevin, of the german reformed church, published a pamphlet called 'the anxious bench.' it was, for that time, a bold and vigorous arraignment of the whole modern revival system. he warned the german churches against this style of religion, but his warning was not much heeded at the time. i felt it my duty to reply to dr. nevin in a pamphlet called "the mourners' bench." at that time i was in the midst of the most extensive revival of my whole ministry. i was honest and sincere in my views, for i had not seen many of the evils that were almost certain to follow in the wake of revivals as they were then conducted. personally, i respected and esteemed dr. nevin highly, but as he had opposed my cherished views, i felt it my duty to write against him. i said some things long since regretted, and now, after the lapse of nearly half a century, make this _amende honorable_. and it must be a source of pleasure to dr. nevin, who is still living, that the views which he so ably advocated in the face of much bitter opposition, have been generally adopted by nearly all the churches." dr. weiser proceeds: "many of our churches that fostered this system were in the end injured by it.... under the revival system it was very natural for the people to become dissatisfied with the ordinary means of grace. there was a constant longing for excitement, and when the ebullition of feeling abated, many thought they had 'lost their religion.' the next move was that as the preacher was so dead and lifeless they must get another who had more fire, and thus the old pastor was sent adrift." elsewhere dr. weiser has clearly expressed himself as having become firmly convinced that the old churchly method of careful and systematic instruction of the young, is the only sure and safe way of building up the church. he also quotes dr. morris as saying: "the mourners' bench was introduced into lutheran churches in imitation of the methodists, and disorders, such as shouting, clapping of hands, groaning, and singing of choruses of doggerel verses to the most frivolous tunes, whilst ministers or members, and sometimes women, were engaged in speaking to the mourners. feelings were aroused, as usual, by portraying the horrors of hell, reciting affecting stories, alluding to deaths in families, violent vociferation, and other means. at prayer often all would pray as loud as the leader. these exercises would continue night after night, until the physical energies were exhausted." dr. h.e. jacobs, in his preface to rev. g.h. trabert's tract on genuine versus spurious revivals, writes thus of the system: "this system, if system it may be called, is in many of its elements simply a reproduction of the romish errors against which our fathers bore testimony in the days of the reformation. wide as is the apparent difference, we find in both the same corruption of the doctrine of justification by faith alone without works, the same ignoring of the depths of natural depravity, the same exaltation of human strength and merit, the same figment of human preparation for god's grace, the same confounding of the fruits of faith with the conditions of faith, the same aversion to the careful study of god's word, the same indifference to sound doctrine, and the same substitution of subjective frames of mind and forms of experience for the great objective facts of christianity, as the grounds of god's favor. "in both cases, all spiritual strength, which is inseparable from complete dependence solely upon the word and promise of god, and not in any way upon human sensations and preparations, is either withheld, destroyed, or greatly hindered; and uncertainty and vacillation, despair, infidelity and ruin, often end the sad story of those who are thus left without any firm support amidst the trials of life, and under the strokes of god's judgments. "the same church which in the days of the reformation raised her voice against these errors, when she found the entire life of christianity endangered by them, can be silent in the present hour, when the same errors appear all around her, only by betraying her trust, and incurring the guilt of the faithless watchman who fails to give alarm." let us hear also the testimony of our late lamented dr. krauth. he says, as quoted by rev. trabert: "how often are the urging that we are all one, the holding of union meetings, the effusive rapture of all-forgiving, all-forgetting, all-embracing love, the preliminary to the meanest sectarian tricks, dividing congregations, tearing families to pieces, and luring away the unstable. the short millennium of such love is followed by the fresh loosing of the satan of malevolence out of his prison, and the clashing in battle of the gog and magog of sectarian rivalry. there is no surer preparation for bitter strife, heart-burnings, and hatred, than these pseudo unionistic combinations. one union revival has torn religious communities into hateful divisions which have never been healed.... and none have suffered so much, by these arts, as our lutheran people, who, free from guile themselves, did not suspect it in others. well might we ask with the 'apology:' 'are they not ashamed to talk in such terms of love, and preach love, and cry love, and do everything but practice love?'" in conclusion we wish to present the testimony of some of the most eminent divines of the methodist episcopal church. of all others they will certainly not be accused of being prejudiced against modern revivals. and of all modern revivals, those conducted by the evangelists, moody and sankey, are probably the least objectionable. at the close of the celebrated "hippodrome revival," in new york city, conducted by messrs moody and sankey, in the spring of , the methodist episcopal ministers, at a stated meeting, reviewed the revival and its results. the new york _herald_ gave the following account of their meeting, which we copy from rev. trabert's tract: "the methodist ministers had under consideration the question of the value of special evangelistic efforts in regular church work, with particular reference to the number of hippodrome converts who may have united with their churches. for two weeks a member of the hippodrome committee had distributed cards to the preachers with the names of persons who declared themselves converts of mr. moody's meetings. four thousand had been reported as the fruits of the ten weeks special effort. ten thousand inquirers had been reported. "dr. robert crook took the ground that special evangelistic agencies are not necessary, and that the work is more permanent and successful when performed through the regular church channels. rev. j. selleck, of lexington avenue church, had sent about sixty of his members as singers and ushers, and had not only received not a single convert from that place into his church, but had been unable to gather in the members he gave them, who were still running here and there after sensations! rev. j.f. richmond had received a number of cards, and could report two or three converts who would unite with his church, but in connection with hope chapel he had not much success. he had gone to five places indicated on the cards as residences of converts, but could find none of them. this was his experience also with many others whom he had sought out. rev. john jones had received many cards, and had found out some direct frauds, and many others nearly so. he did discover eight persons converted at mr. moody's meetings, six of whom would unite with his church. rev. c.g. goss did not think any one effort or kind of effort was going to convert the world. we could not measure religious efforts by financial or numerical measurements. as to the general question, he had the history of ten city churches always known as revival churches. in they had reported one hundred probationers each. in they reported a net loss of five hundred, making, with the probationers reported, a _loss_ of fifteen hundred in one year, in ten churches. "bedford street church was an example of a revival church: st. paul's the opposite. the former reported, in twenty years, twenty-five hundred probationers. but the increase of her membership for that period was only one hundred and twenty-eight. he could not account for this. on the other hand, st. paul's reported four hundred and forty-eight probationers, for twenty-five years, and her increase in membership has been two hundred and eighty-six. this was to him an argument in favor of regular church work." chapter xxvii. true revivals. in the preceding pages we have seen that the church ought constantly to aim at keeping up such a state of spiritual life as to render revivals unnecessary. we have also admitted that, owing to human infirmity, carelessness, and neglect of a proper and prayerful use of the means of grace, the spiritual life will ofttimes languish in individuals, in families, in congregations and communities; and that, at such times, a spiritual awakening or refreshing is necessary. we have further shown, that the modern revival system is unscriptural and positively injurious in its consequences, and therefore cannot be regarded or adopted as a part of god's way of salvation. what then is to be done? a revival is really needed. what sort of a revival shall be longed for, prayed for, and labored for? in the first place, let there be a revival in each individual heart. let there be an earnest and prayerful return to the neglected word. let there be a devout reading and meditation of the law of god, an earnest, persevering searching of the heart and life in the light of that law, until there is a feeling of guilt and shame. then let there be a prayerful reading and re-reading of the penitential psalms, the seventh chapter of romans, the fifty-third of isaiah, the fifteenth of luke, the fifth and eighth of romans, and the epistles of john. along with this private use of the divine word, let there be a like prayerful public use. in case of perplexity and doubt, let there be an unburdening before the pastor, with a request for instruction and prayer. this process will bring about penitence for sin and faith in christ. let it continue to be a _daily dying unto sin, a daily living unto righteousness, a daily putting off the old man, a daily putting on the new man_--a daily repentance for sin, and a daily turning to and laying hold of christ. such a revival is scriptural and efficacious. it will not only put an end to the languor and deadness of the past, but it will preclude the necessity of future periodic excitements. along with this individual reviving, let there be an earnest praying and striving for a reviving of the whole congregation, a life that may abide. let every service in god's house be a revival service. let each worshiper be a mourner over his sins, each pew an anxious seat. to this end let the preaching of the word be plain and direct. let it be full of "_repentance towards god and faith in our lord jesus christ_." where hearts are not wilfully closed against such preaching of "_the truth as it is in jesus_," they will, through its power, become "_broken and contrite hearts_," from which will arise earnest pleadings for forgiveness and acceptance. faith will come and grow by hearing, and hearing by the word of god. where the word is truly preached and rightly heard, there will be a constant and scriptural revival. each service will be "_a time of refreshing from the presence of the lord_." in addition to the regular weekly service, the church also has her stated communion seasons. these, if rightly improved by pastor and people, can be made still richer seasons of grace. in our lutheran church, with her deep, significant and inspiring doctrine of this holy sacrament, with her solemn and searching preparatory service, every such season ought to be a time of refreshing. what an auspicious opportunity is here offered for special sermons to precede the holy communion, for recalling the wanderer, awaking the drowsy, stirring up the languid, instructing the inquiring, and establishing the doubting! what pastor, who has a christ-like interest in the spiritual welfare of his people, and who has used his communion seasons to this end, has not often realized that they are indeed _times of refreshing from the lord_? these communion seasons become still more effective and valuable when they come, as they generally do in our lutheran church, in connection with our great church festivals. our church has wisely held on to these great historic feasts. they have from the earliest times been the church's true revival seasons. church historians inform us that during the age immediately succeeding the time of the apostles, when the church was still comparatively pure and fervently devout, these festival seasons were the real high-days, the crowning days of the year. on these occasions the word was preached with more than ordinary power, and the sacraments were dispensed with unusual solemnity. then the churches were filled to overflowing. a solemn stillness reigned over city and country. worldly cares and pleasures were laid aside, and the great saving facts of the gospel then commemorated were the all-absorbing theme. at such times, even the worldly and careless felt an almost irresistible impulse to follow the happy christian to the house of god. multitudes of sinners were converted and gathered into the church of jesus christ, while saints were strengthened and built up in their holy faith. thus these festival communion seasons were true revival seasons. and why should it not be so still? what can be more inspiring and impressive than these great facts which our church festivals commemorate? if the solemn warnings of the advent season, the glad tidings of the christmas season, the touching and searching lessons of the lenten season, the holy, inspiring joyousness of the easter season, or the instructive admonitions of the pentecostal season, will not attract and move and edify the hearts of men, what will? what has the radical part of the church gained by setting aside these seasons, hallowed by the use of christ, his apostles and martyrs, the church fathers and reformers? is the modern revival system and the week of prayer arrangement an improvement? can any modern self-appointed committee get up a better and more effective program than our historic passion week services, crowned with its easter communion? assuredly no! there can be no new "program," however broad or spicy, that can be adapted to bless the saint and sinner, like our old order, following the dear saviour, step by step, on his weary way to the cross and tomb, and thus preaching christ crucified for, at least, one whole week in a year. though there may be progressive greeks to-day to whom this preaching of christ crucified is "_foolishness_," or materialistic jews to whom it is "_a stumbling-block_," we know it is still _the power of god and the wisdom of god to all who believe_. we know that there can be nothing so truly promotive of genuine piety, so well adapted for the conversion of sinners and the sanctifying of believers, as this preaching of the cross. we do not wonder, therefore, that, after a comparatively short experience in the new way, earnest voices are raised, in quarters, whence a few years ago came nothing but ridicule of lenten services, pleading for the old historic passion week, instead of the new week of prayer. not that we object to a week of prayer. we only object to the substitution of this modern week, with its diversified program, for the old week with its bible passion lessons. thus then we see that there is abundant provision and opportunity for special seasons of awakening and refreshing, by following the regular church year. we would not, however, claim that, in the present state of affairs, on account of a lack of proper understanding and churchliness and because of the unconscious influence of popular notions, there is no need, occasion, and opportunity for still more marked and general awakenings. the word of god speaks of "_times of visitation_," "_times of refreshing_," an "_accepted time_," a "_day of salvation_," "_thy day_," etc. there are times and seasons when the good lord draws especially near to sinners to convert and save them; times when his spirit manifests himself more fully in the church than at other times. in his own wise providence he brings about and prepares the church for such time. thus, when, from causes noted above, the church grows cold and languid, he sends afflictions of various kinds. people are made to realize the uncertainty and unsatisfactoriness of the affairs of this life. by losses, diseases, bereavements, or bitter disappointments, god seeks to wean them from their worldly idols. he brings them to reflection. they "_come to themselves_." they are ready to recall and hear the father's voice. they are willing to hear the long neglected word. they go to the house of god. they listen eagerly. the word finds free course. there is no wilful resistance. _it drops as the rain and distils as the dew. it does not return void._ if now the pastors and people _know_ this "time of visitation," if they realize that it is a "time of refreshing _from the lord_," not gotten up by human expedients, they will quickly respond to these gracious indications. whether such times come in connection with the communion and festival seasons or not, special provision ought to be made to gather the quickly ripening harvest. it is sometimes well to make provision for special services. there may be a series of special sermons. the preaching must be, above all things, _instructive_, a plain and direct setting forth of the way of salvation. the appeal must be first of all to the understanding, and through it to the heart. the exhortations and invitations must be based on and grow out of these instructions. the great themes of sin and grace, and the application and reception of grace, should be set forth with all possible simplicity and earnestness. this preaching of the gospel and instruction in the way of life should not be confined to the pulpit. the wise pastor will give opportunity for all inquirers to meet him privately, or will seek them out to tell them the way of god, as it relates to each individual case, still more plainly. this will be a true revival. only let the churches discern and use the times, when "_jesus of nazareth passeth by_." every faithful, earnest pastor, if he cannot always have living, earnest and consecrated churches, can have such seasons of refreshing from the presence of the lord. every such pastor in looking back over a reasonable period of service can point to such precious seasons in his ministry. such seasons result in a growth of true church life. the means of grace, after such revivals, are more diligently and more prayerfully used than before. the word of god and prayer take their proper place in the home. the church in the house is quickened into life and activity. there is increased liberality in the congregation. the pocket book is converted as well as the heart. there is a revival of strict honesty and truthfulness in all business affairs. all tricks of trade, deceptions, imposing on ignorance, short weights and measures, adulterations, making money by betting, taking or giving chances of any kind, everything in fact that is _questionable_, if not openly dishonest, is abolished. worldly companionship, questionable amusements, pleasures that draw the heart away from god, are avoided. religion is not only a sunday garment, but a living force that shows itself in every department of life. the world _takes knowledge_ of true converts that they _have been with jesus and learned of him_. such are the results of a true revival. in such we believe. chapter xxviii. conclusion. with this chapter we conclude our studies of the way of salvation. they have been extended much beyond our original purpose. as we remarked in the beginning, we have written for plain people; for those who, surrounded by all forms and varieties of belief and unbelief, are often attacked, questioned and perplexed as to their faith, and their reasons for holding it. our object has been to assist our unpretentious people always to be ready to give an answer to those who ask a reason for the hope that is in them. we also remarked in the beginning that there often come to our people arrogant and self-righteous persons, who say "the lutheran church has no religion," that it "does not bring its members into the light," and does not "believe in or insist on personal salvation." unfortunately there are only too many lutherans who do not know how to answer such bold and baseless assertions. sometimes they apologize for being lutherans, and timidly hope that they may find salvation in their own church! many also have been persuaded to abandon the church and faith of their fathers to find more light and religion elsewhere. after having been wrought upon and strangely affected by human and unscriptural methods, after they have experienced some new sensations, they proclaim to the world that now they have found the light which they could never find in the lutheran church! and thus not a few of our simple-minded and unreflecting people are led to depart from the faith and follow strange delusions. our people need to be better informed about their own church. when they come to understand what that church is, and what she teaches, they will be "_no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of man and cunning craftiness, whereby they lie in wait to deceive_." it is to assist them to such an understanding and appreciation of the truth as it is in jesus, and is confessed by our church, that we have written these pages. if they have strengthened any who are weak in the faith, removed any doubts and perplexities, established any who wavered and made any love the church and her great head more, we are more than repaid. whatever may have been the effect of reading these chapters, the writing of them has made the church of the reformation, her faith and practices, more precious than ever to the writer. he has become more and more convinced that what rome stigmatized as "lutheranism" is nothing else than the pure and simple gospel of our lord and saviour jesus christ. let us take a rapid backward glance. we see that the lutheran church grasps fully and accepts unreservedly the whole sad and unwelcome doctrine of _sin_. she believes all that is written as to the deep-going and far-reaching consequences of sin--that every soul comes into this world infected with this fearful malady, and, therefore, unfit for the kingdom of god, and under condemnation. she believes therefore that every human being, down to the youngest infant, must have its nature changed before it can be saved. the necessity of this change is absolute and without exception. in the very beginning, therefore, we see that no church places the necessity of personal renewal and salvation on higher ground than does the lutheran church. she believes that our blessed saviour has appointed a means, a channel, a vehicle, by and through which his holy spirit conveys renewing grace to the heart of the tender infant, and makes it a lamb of his flock. she believes that where christ's sacrament of holy baptism--which is the means referred to--does not reach a child, his spirit can and will reach and renew it in some way not made known to us. she believes that the beginning of the new life in a child is a spiritual _birth_; that this young and feeble life needs nourishment and fostering care for its healthy development; that it is the duty of christian parents to see to this; that the sunday-school and catechetical class are helps offered to the parents by the church. she believes that by this nourishing of the divine life in the family and church, "_with the sincere milk of god's word_," the baptismal covenant can be kept unbroken, and the divine life developed and increased more and more. after careful instruction in the home and church, if there is due evidence that there is grace in the heart, that penitence and faith, which are the elements of the new life, are really present, she admits her children to the communion of the body and blood of christ, by the beautiful and significant rite of confirmation. the scriptural doctrine of christ's holy sacrament, which our church holds and sets forth, and the solemn, searching preparatory service which she connects with it, make it truly calculated to strengthen the child of god, and unite him closer to christ. our church insists that the whole life of the believer, in the fellowship of the saviour and his people, is to be a "growth in grace and in knowledge." in this, also the believer is wonderfully assisted by our teachings concerning the efficacy of the word of god as a means of grace, a vehicle and instrument of the holy spirit. he is further comforted and quickened by that precious doctrine of justification--alone by faith in jesus christ. he is encouraged to press forward to the mark, to purify himself more and more, to become more and more active, earnest and consecrated by what the church teaches of sanctification. nor does the church overlook or forget the sad fact that many--often through the fault of those who ought to be their spiritual guides in the home and church--lapse from their baptismal covenant, or forget their confirmation vows, and thus fall back into an unconverted state. she insists on the absolute necessity of conversion or turning back, for all such. she does not, however, expend all her energies in proclaiming its necessity, but also sets forth and makes plain the nature of conversion, and the means and methods of bringing it about. while the church would, first of all, use every endeavor to preclude the necessity of conversion, by bringing the children to jesus that he may receive and bless them through his own sacrament; and while she would use all diligence and watchfulness to keep them true to christ in their baptismal covenant, yet, when they do fall away, she solemnly assures them that except they repent and be converted, they will eternally perish. and if this lamentable backsliding should take place more or less with a large portion of a congregation, our church prays and labors for a revival. while she repudiates and abhors all that is unscriptural, and therefore dangerous, in the modern revival system, she yet appreciates and gives thanks for every "_time of refreshing from the lord_." yes, the lutheran church does believe in salvation, in the absolute necessity of its personal application, and in eternal perdition to every one who will not come to god in the only way of salvation--through jesus christ. and thus the lutheran system is a _complete_ system. it takes in _everything_ revealed in the word. it teaches to observe _all_ things that christ has commanded. it declares the _whole_ counsel of god. the lutheran church believes in a _way_ of being saved. she has a positive _system_ of faith. her system of the doctrines and methods of grace is a complete, a consistent, a simple, an attractive one. it avoids the contradictions and difficulties of other ways and systems. it is thoroughly loyal to god's word. where it differs from other systems and faiths, it is because it abides by and bows to what is written, while others depart from and change the record to suit their reasons. it gives all the glory of salvation to god. it throws all the responsibility of being saved on man. it is indeed the highway of the lord, where the redeemed can walk in safety and in joy. it is the old path, the good way wherein men can find rest unto their souls. it is the way trodden by patriarchs, prophets, and ancient servants of god. it is the way of the apostles, and martyrs, and confessors of the early church--the way that became obscured and almost hidden during the dark ages. it is the way for the bringing to light and re-opening of which god raised up martin luther. yes, the nominally christian church had largely lost that way. god wanted to put her right again. for this purpose he raised up the great reformer. is it not reasonable to believe that he would lead him and guide him and enlighten him to know and point out this way aright? if the lutheran reformation was a work of god, does it need constant improvements and repetitions? no! we believe that god led luther aright, that the way of salvation to which he recalled the church through him is the divine way. millions have walked in it since his day, and found it a good, safe, and happy way. no one who has ever left it for another way has gained thereby. to abandon the lutheran church for another is to exchange a system that is based on sound and well-established principles of interpretation, logical, consistent, thoroughly scriptural, and therefore changeless in the midst of changes, for one without fixed principles of interpretation, only partially loyal to the inspired record, more or less inconsistent, uncertain, shifting and changing with the whims or notions of a fickle age. it is to exchange a faith that satisfies, brings peace, and manifests itself in a child-like, cheerful, joyous trust in an ever-living and ever-present redeemer, for one that ofttimes perplexes, raises doubts, and is more or less moody and gloomy. a faith that is built either on uncertain and ever-varying experience or on an inexorable and loveless decree, cannot be as steadfast and joyous as one that rests implicitly in a redeemer, who _tasted death for every man_. we conclude with the eloquent words of dr. seiss: "we do not say that none but lutherans in name and profession can be saved. but we do assert that if salvation cannot be attained in the lutheran church, or the highway of eternal life cannot be found in her, there is no such thing as salvation. there is no god but the god she confesses. there is no sacred scripture which she does not receive and teach. there is no christ but the christ of her confession, hope and trust. there are no means of grace ordained of god, but those which she uses, and insists on having used. there are no promises and conditions of divine acceptance, but those which she puts before men for their comfort. and there is no other true ministry, church, or faith, than that which she acknowledges and holds." the lutheran church. my church! my church! my dear old church! my fathers' and my own! on prophets and apostles built, and christ the corner-stone! all else beside, by storm or tide may yet be overthrown; but not my church, my dear old church, my fathers' and my own! my church! my church! my dear old church! my glory and my pride! firm in the faith immanuel taught, she holds no faith beside. upon this rock, 'gainst every shock, though gates of hell assail, she stands secure, with promise sure, "they never shall prevail." my church! my church! my dear old church! i love her ancient name; and god forbid a child of hers should ever do her shame! her mother-care i'll ever share, her child i am alone, till he who gave me to her arms shall call me to his own. my church! my church! my dear old church! i've heard the tale of blood, of hearts that loved her to the death-- the great, the wise, the good. our martyred sires defied the fires for christ the crucified; the once-delivered faith to keep they burned, they bled, they died. my church! my church! i love my church, for she exalts my lord; she speaks, she breathes, she teaches not but from his written word; and if her voice bids me rejoice, from all my sins released, 'tis through th' atoning sacrifice, and jesus is the priest. my church! my church! i love my church, for she doth lead me on to zion's palace beautiful, where christ my lord hath gone. from all below she bids me go to him, the life, the way, the truth to guide my erring feet from darkness into day. then here, my church! my dear old church! thy child would add a vow to that whose token once was signed upon his infant brow: assault who may, kiss and betray, dishonor and disown, my church shall yet be dear to me, my fathers' and my own! an explanation of luther's small catechism a handbook for the catechetical class: an outline and analysis for the pastor's oral instruction, and a summary for the catechumens' study and review at home by joseph stump, d.d. preface this book aims to present both an analysis of luther's small catechism and a clear, concise, yet reasonably full explanation of its contents. it is an attempt, upon the basis of twenty years' experience and a study of the literature of the subject, to meet the peculiar wants of the catechetical class in our lutheran church in america. the object of the book is twofold: first, to furnish an outline of teaching which the pastor may use as a guide in his oral explanation and questioning; and secondly, to furnish a sufficiently complete summary by means of which the catechumens may review the lesson and fix its salient points in their minds. no text-book can, of course, adequately supply the parenetical side of the catechetical instruction or take the place of the living exposition by the pastor. but it can and should support his work, so that what he explains at one meeting may not be forgotten before the next meeting, but may be fixed in the minds of the catechumens by study at home. since the task of the pastor in catechization is not only to impart religious instruction, but to impart it on the basis of that priceless heritage of our church, luther's small catechism, the explanation here offered follows the catechism closely. the words of the catechism are printed in heavy-faced type and are used as headings wherever possible; and thus the words of the catechism may be traced as a thread running through the entire explanation. wherever he deemed it necessary, the author has added a fuller explanation of the text of the catechism than that which luther gives, and has supplemented its contents with such additional matter as the needs of our catechumens require. he does not agree with those catechetical writers who maintain that the pastor, in his catechization, must confine himself to an explanation of _luther's explanation_. such a principle would exclude from the catechetical class much which our catechumens should be taught. but all such additional matters are introduced under an appropriate head as an organic part of the whole explanation, thus preserving its unity. this book is written in the thetical form instead of the traditional form of questions and answers. there is nothing in the nature of catechization which would require the use of the interrogative form in such a text-book, and accordingly the thetical form has for years been employed by numerous writers of text-books for the catechetical class in germany. while questions have an important place in catechetical instruction, the matter and not the form is the vital thing. catechization is _not a method_ of instruction by means of questions and answers. neither the original meaning of the word nor the history of catechization justifies such a definition. (see my article, "a brief history of catechization," in the lutheran church review, january, ; comp. v. zezschwitz: system der christl.-kirchl. katechetik, vol. i. pp. seq., and vol. ii., . ., pp. seq.) and since christian truth is not something to be brought forth from the mind of the child by means of questions, but something divinely revealed and hence _to be communicated_ to the child, the most natural form in which to set it before him in a text-book is the thetical. luther's catechism itself is, indeed, in the form of questions and answers. but his catechism is confessional as well as didactic, and its words, memorized by the catechumen, are to become a personal confession of faith. the explanations of a text-book, on the other hand, are not to be memorized, but are meant to aid the catechumen in grasping the _thoughts_ of the catechism. for this purpose, the thetical form is better than the interrogative, because the explanation is not continually broken by questions, and is thus better adapted to give the catechumens a connected idea of the doctrines taught. each chapter of this explanation is followed by a number of questions. after the pastor has explained a lesson at one meeting, the catechumens should prepare themselves to give an answer to the printed questions _in their own words_ at the next meeting. the pastor may, of course, substitute other questions, assign additional ones, or eliminate some. the proof passages for the teachings set forth are cited in the margin. the more important passages, particularly those which the catechumens may be expected to memorize, are specially indicated by a dagger (+), and are printed in full at the end of the chapter. the use of a scripture lesson is, of course, optional with the pastor. one is indicated, however, for each chapter, and may be read in class or be assigned to the catechumens to be read at home. the scriptural illustrations are cited for the convenience of the pastor in his oral exposition. the division into chapters has been regulated by the subject-matter, and will, it is hoped, aid in the survey of the contents of the book as a whole. it is not intended that each chapter shall necessarily constitute one lesson. some lessons will doubtless include only a part of a chapter, while others will include several chapters, as the pastor may determine. while the author, in the preparation of this explanation of luther's catechism, has gone his own way, careful consideration has been given to the voice of those whose study of the problems involved entitled them to be heard. luther's other catechetical writings, the standard theoretical works on catechetics, and numerous monographs have been constantly at hand. explanations of the catechism for the use of pastors and teachers have been freely consulted,--among others, those of schuetze, fricke, mehliss, kahle, zuck, kaftan, v. zezschwitz, palmer, harnack, nissen, hempel, schultze, th. hardeland, o. hardeland, nebe, buchrucker, and cremer. acknowledgment is due also to the authors of numerous american and german text-books and helps for the catechetical class, whose works have been carefully scanned, in order that the fruits of past experience and the best results of former labors in this field might, if possible, be embodied in this work. may the lord bless this explanation of luther's small catechism to the upbuilding of his kingdom and the glory of his name. joseph stump. phillipburg, n. j., reformation day, . luther's preface _martin luther to all faithful and godly pastors and preachers: grace, mercy and peace, in jesus christ, our lord!_ the deplorable condition in which i found religious affairs during a recent visitation of the congregations, has impelled me to publish this catechism, or statement of the christian doctrine, after having prepared it in very brief and simple terms. alas! what misery i beheld! the people, especially those who live in the villages, seem to have no knowledge whatever of christian doctrine, and many of the pastors are ignorant and incompetent teachers. and, nevertheless, they all maintain that they are christians, that they have been baptized, and that they have received the lord's supper. yet they cannot recite the lord's prayer, the creed, or the ten commandments; they live as if they were irrational creatures, and now that the gospel has come to them, they grossly abuse their christian liberty. ye bishops! what answer will ye give to christ for having so shamefully neglected the people, and paid no attention to the duties of your office? i invoke no evil on your heads. but you withhold the cup in the lord's supper, insist on the observance of your human laws, and yet, at the same time, do not take the least interest in teaching the people the lord's prayer, the creed, the ten commandments, or any other part of the word of god. woe unto you! wherefore i beseech you in the name of god, my beloved brethren, who are pastors or preachers, to engage heartily in the discharge of the duties of your office, to have mercy on the people who are entrusted to your care, and to assist us in introducing the catechism among them, and especially among the young. and if any of you do not possess the necessary qualifications, i beseech you to take at least the following forms, and read them, word for word, to the people, on this wise:-- in the first place; let the preacher take the utmost care to avoid all changes or variations in the text and wording of the ten commandments, the lord's prayer, the creed, the sacraments, etc. let him, on the contrary, take each of the forms respectively, adhere to it, and repeat it anew, year after year. for young and inexperienced people cannot be successfully instructed, unless we adhere to the same text or the same forms of expression. they easily become confused, when the teacher at one time employs a certain form of words and expressions, and, at another, apparently with a view to make improvements, adopts a different form. the result of such a course will he, that all the time and labor which we have expended will be lost. this point was well understood by our venerable fathers, who were accustomed to use the same words in teaching the lord's prayer, the creed, and the ten commandments. we, too, should follow this plan when we teach these things, particularly in the case of the young and ignorant, not changing a single syllable, nor introducing any variations when, year after year, we recur to these forms and recite them anew before our hearers. choose, therefore, the form of words which best pleases you, and adhere to it perpetually. when you preach in the presence of intelligent and learned men, you are at liberty to exhibit your knowledge and skill, and may present and discuss these subjects in all the varied modes which are at your command. but when you are teaching the young, retain the same form and manner without change; teach them, first of all, the ten commandments, the creed, the lord's prayer, etc., always presenting the same words of the text, so that those who learn can repeat them after you, and retain them in the memory. but if any refuse to receive your instructions, tell them plainly that they deny christ and are not christians; such persons shall not be admitted to the lord's table, nor present a child for baptism, nor enjoy any of our christian privileges, but are to be sent back to the pope and his agents, and, indeed, to satan himself. their parents and employers should, besides, refuse to furnish them with food and drink, and notify them that the government was disposed to banish from the country all persons of such a rude and intractable character. for although we cannot, and should not, compel them to exercise faith, we ought, nevertheless, to instruct the great mass with all diligence, so that they may know how to distinguish between right and wrong in their conduct towards those with whom they live, or among whom they desire to earn their living. for whoever desires to reside in a city, and enjoy the rights and privileges which its laws confer, is also bound to know and obey those laws. god grant that such persons may become sincere believers! but if they remain dishonest and vicious, let them at least withhold from public view the vices of their hearts. in the second place; when those whom you are instructing have become familiar with the words of the text, it is time to teach them to understand the meaning of those words, so that they may become acquainted with the object and purport of the lesson. then proceed to another of the following forms, or, at your pleasure, choose any other which is brief, and adhere strictly to the same words and forms of expression in the text, without altering a single syllable; besides, allow yourself ample time for the lessons. for it is not necessary that you should, on the same occasion, proceed from the beginning to the end of the several parts; it will be more profitable if you present them separately, in regular succession. when the people have, for instance, at length correctly understood the first commandment, you may proceed to the second, and so continue. by neglecting to observe this mode, the people will be overburdened, and be prevented from understanding and retaining in memory any considerable part of the matter communicated to them. in the third place; when you have thus reached the end of this short catechism, begin anew with the large catechism, and by means of it furnish the people with fuller and more comprehensive explanations. explain here at large every commandment, every petition, and, indeed, every part, showing the duties which they severally impose, and both the advantages which follow the performance of those duties, and also the dangers and losses which result from the neglect of them. insist in an especial manner on such. commandments or other parts as seem to be most of all misunderstood or neglected by your people. it will, for example, be necessary that you should enforce with the utmost earnestness the seventh commandment, which treats of stealing, when you are teaching workmen, dealers and even farmers and servants, inasmuch as many of these are guilty of various dishonest and thievish practices. so, too, it will be your duty to explain and apply the fourth commandment with great diligence, when you are teaching children and uneducated adults, and to urge them to observe order, to be faithful, obedient and peaceable, as well as to adduce numerous instances mentioned in the scriptures, which show that god punished such as were guilty in these things, and blessed the obedient. here, too, let it be your great aim to urge magistrates and parents to rule wisely, and to educate the children, admonishing them, at the same time, that such duties are imposed on them, and showing them how grievously they sin if they neglect them. for in such a case they overthrow and lay waste alike the kingdom of god and the kingdom of the world, acting as if they were the worst enemies both of god and man. and show them very plainly the shocking evils of which they are the authors, when they refuse their aid in training up children to be pastors, preachers, writers, etc., and set forth that on account of such sins god will inflict an awful punishment upon them. it is, indeed, necessary to preach on these things; for parents and magistrates are guilty of sins in this respect, which are so great that there are no terms in which they can be described. and truly, satan has a cruel design in fostering these evils. finally; inasmuch as the people are now relieved from the tyranny of the pope, they refuse to come to the lord's table, and treat it with contempt. on this point, also, it is very necessary that you should give them instructions, while, at the same time, you are to be guided by the following principles: that we are to compel no one to believe, or to receive the lord's supper; that we are not to establish any laws on this point, or appoint the time and place; but that we should so preach as to influence the people, without any law adopted, by us, to urge, and, as it were, to compel us who are pastors, to administer the lord's supper to them. now this object may be attained, if we address them in the following manner; it is to be feared that he who does not desire to receive the lord's supper at least three or four times during the year, despises the sacrament, and is no christian. so, too, he is no christian, who neither believes nor obeys the gospel; for christ did not say: "omit or despise this," but "this do ye, as oft as ye drink it," etc. he commands that this should be done, and by no means be neglected and despised. he says: "this do." now he who does not highly value the sacrament, shows thereby that he has no sin, no flesh, no devil, no world, no death, no danger, no hell; that is to say, he does not believe that such evils exist, although he may be deeply immersed in them, and completely belong to the devil. on the other hand, he needs no grace, no life, no paradise, no heaven, no christ, no god, no good thing. for if he believed that he was involved in such evils, and that he was in need of such blessings, he could not refrain from receiving the sacrament, wherein aid is afforded against such evils, and, again, such blessings are bestowed. it will not be necessary to compel him by the force of any law to approach the lord's table; he will hasten to it of his own accord, will compel himself to come, and indeed urge you to administer the sacrament to him. hence, you are by no means to adopt any compulsory law in this case, as the pope has done. let it simply be your aim to set forth distinctly the advantages and losses, the wants and the benefits, the dangers and the blessings, which are to be considered in connection with the sacrament; the people will, doubtless, then seek it without urgent demands on your part. if they still refuse to come forward, let them choose their own ways, and tell them that those who do not regard their own spiritual misery, and do not desire the gracious help of god, belong to satan. but if you do not give such solemn admonitions, or if you adopt odious compulsory laws on the subject, it is your own fault if the people treat the sacrament with contempt. will they not necessarily be slothful, if you are silent and sleep? therefore consider the subject seriously, ye pastors and preachers! our office has now assumed a very different character from that which it bore under the pope; it is now of a very grave nature, and is very salutary in its influence. it consequently subjects us to far greater burdens and labors, dangers and temptations, while it brings with it an inconsiderable reward, and very little gratitude in the world. but christ himself will be our reward, if we labor with fidelity. may he grant such mercy unto us who is the father of all grace, to whom be given thanks and praises through christ, our lord, for ever! amen. wittenberg, a.d. . the small catechism part i. the ten commandments. _in the plain form in which they are to be taught by the head of a family._ the first commandment. i am the lord thy god. thou shalt have no other gods before me. [thou shalt not make unto thee any graven image or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; thou shalt not bow down thyself to them, nor serve them; for 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 showing mercy unto thousands of them that love me, and keep my commandments.] _what is meant by this commandment?_ _answer_. we should fear, love, and trust in god above all things. the second commandment. thou shalt not take the name of the lord thy god in vain; for the lord will not hold him guiltless that taketh his name in vain. _what is meant by this commandment?_ _ans._ we should so fear and love god as not to curse, swear, conjure, lie, or deceive, by his name, but call upon him in every time of need, and worship him with prayer, praise, and thanksgiving. the third commandment. remember the sabbath-day, to keep it holy. [six days shalt thou labor, and do all thy work; but the seventh day is the sabbath of the lord thy god: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the lord blessed the sabbath day, and hallowed it.] _what is meant by this commandment?_ _ans._ we should so fear and love god as not to despise his word and the preaching of the gospel, but deem it holy, and willing to hear and learn it. the fourth commandment. honor thy father and thy mother, that thy days may be long upon the land which the lord thy god giveth thee. _what is meant by this commandment?_ _ans._ we should so fear and love god as not to despise nor displease our parents and superiors, but honor, serve, obey, love, and esteem them. the fifth commandment. thou shalt not kill. _what is meant by this commandment?_ _ans._ we should so fear and love god as not to do our neighbor any bodily harm or injury, but rather assist and comfort him in danger and want. the sixth commandment. thou shalt not commit adultery. _what is meant by this commandment?_ _ans._ we should so fear and love god as to be chaste and pure in our words and deeds, each one also loving and honoring his wife or her husband. the seventh commandment. thou shalt not steal. _what is meant by this commandment?_ _ans._ we should so fear and love god as not to rob our neighbor of his money or property, nor bring it into our possession by unfair dealing or fraudulent means, but rather assist him to improve and protect it. the eighth commandment. thou shalt not bear false witness against thy neighbor. _what is meant by this commandment?_ _ans._ we should so fear and love god as not deceitfully to belie, betray, slander, nor raise injurious reports against our neighbor, but apologize for him, speak well of him, and put the most charitable construction on all his actions. the ninth commandment. thou shalt not covet thy neighbor's house. _what is meant by this commandment?_ _ans._ we should so fear and love god as not to desire by craftiness to gain possession of our neighbor's inheritance or home, or to obtain it under the pretext of a legal right, but be ready to assist and serve him in the preservation of his own. the tenth commandment. thou shalt not covet thy neighbor's wife, nor his manservant, nor his maid-servant, nor his ox, nor his ass, nor anything that is thy neighbor's. _what is meant by this commandment?_ _ans._ we should so fear and love god as not to alienate our neighbor's wife from him, entice away his servants, nor let loose his cattle, but use our endeavors that they may remain and discharge their duty to him. _what does god declare concerning all these commandments?_ _ans._ he says: 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 showing mercy unto thousands of them that love me and keep my commandments. _what is meant by this declaration?_ _ans._ god threatens to punish all those who transgress these commandments. we should, therefore, dread his displeasure, and not act contrarily to these commandments. but he promises grace and every blessing to all who keep them. we should, therefore, love and trust in him, and cheerfully do what he has commanded us. part ii. the creed. _in the plain form in which it is to be taught by the head of a family._ first article.--of creation. i believe in god the father almighty, maker of heaven and earth. _what is meant by this article?_ _ans._ i believe that god has created me and all that exists; that he has given and still preserves to me my body and soul with all my limbs and senses, my reason and all the faculties of my mind, together with my raiment, food, home, and family, and all my property; that he daily provides me abundantly with all the necessaries of life, protects me from all danger, and preserves me and guards me against all evil; all which he does out of pure, paternal, and divine goodness and mercy, without any merit or worthiness in me; for all which i am in duty bound to thank, praise, serve, and obey him. this is most certainly true. second article.--of redemption. 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, dead, and buried; he descended into hell; the third day he rose again from the dead; he ascended into heaven, and sitteth on the right hand of god the father almighty; from thence he shall come to judge the quick and the dead. _what is meant by this article?_ _ans._ i believe that jesus christ, true god, begotten of the father from eternity, and also true man, born of the virgin mary, is my lord; who has redeemed me, a lost and condemned creature, secured and delivered me from all sins, from death, and from the power of the devil, not with silver and gold, but with his holy and precious blood, and with his innocent sufferings and death; in order that i might be his, live under him in his kingdom, and serve him in everlasting righteousness, innocence, and blessedness; even as he is risen from the dead, and lives and reigns to all eternity. this is most certainly true. third article.--of sanctification. i believe in the holy ghost; the holy christian church, the communion of saints; the forgiveness of sins; the resurrection of the body; and the life everlasting. amen. _what is meant by this article?_ _ans._ i believe that i cannot by my own reason or strength believe in jesus christ my lord, or come to him; but the holy ghost has called me through the gospel, enlightened me by his gifts, and sanctified and preserved me in the true faith; in like manner as he calls, gathers, enlightens, and sanctifies the whole christian church on earth, and preserves it in union with jesus christ in the true faith; in which christian church he daily forgives abundantly all my sins, and the sins of all believers, and will raise up me and all the dead at the last day, and will grant everlasting life to me and to all who believe in christ. this is most certainly true. part iii. the lord's prayer. _in the plain form in which it is to be taught by the head of a family._ introduction. our father who art in heaven. _what is meant by this introduction?_ _ans._ god would thereby affectionately encourage us to believe that he is truly our father, and that we are his children indeed, so that we may call upon him with all cheerfulness and confidence, even as beloved children entreat their affectionate parent. first petition. hallowed be thy name. _what is meant by this petition?_ _ans._ the name of god is indeed holy in itself; but we pray in this petition that it may be hallowed also by us. _how is this effected?_ _ans._ when the word of god is taught in its truth and purity, and we, as the children of god, lead holy lives, in accordance with it; to this may our blessed father in heaven help us! but whoever teaches and lives otherwise than as god's word prescribes, profanes the name of god among us; from this preserve us, heavenly father! second petition. thy kingdom come. _what is meant by this petition?_ _ans._ the kingdom of god comes indeed of itself, without our prayer; but we pray in this petition that it may come unto us also. _when is this effected?_ _ans._ when our heavenly father gives us his holy spirit, so that by his grace we believe his holy word, and live a godly life here on earth, and in heaven for ever. third petition. thy will be done on earth, as it is in heaven. _what is meant by this petition?_ _ans._ the good and gracious will of god is done indeed without our prayer; but we pray in this petition that it may be done by us also. _when is this effected?_ _ans._ when god frustrates and brings to naught every evil counsel and purpose, which would hinder us from hallowing the name of god, and prevent his kingdom from coming to us, such as the will of the devil, of the world, and of our own flesh; and when he strengthens us, and keeps us steadfast in his word, and in the faith, even unto our end. this is his gracious and good will. fourth petition. give us this day our daily bread. _what is meant by this petition?_ _ans._ god gives indeed without our prayer even to the wicked also their daily bread; but we pray in this petition that he would make us sensible of his benefits, and enable us to receive our daily bread with thanksgiving. _what is implied in the words: "our daily bread"?_ _ans._ all things that pertain to the wants and the support of this present life; such as food, raiment, money, goods, house and land, and other property; a believing spouse and good children; trustworthy servants and faithful magistrates; favorable seasons, peace and health; education and honor; true friends, good neighbors, and the like. fifth petition. and forgive us our trespasses, as we forgive those who trespass against us. _what is meant by this petition?_ _ans._ we pray in this petition, that our heavenly father would not regard our sins, nor deny us our requests on account of them; for we are not worthy of anything for which we pray, and have not merited it; but that he would grant us all things through grace, although we daily commit much sin, and deserve chastisement alone. we will therefore, on our part, both heartily forgive, and also readily do good to those who may injure or offend us. sixth petition. and, lead us not into temptation. _what is meant by this petition?_ _ans._ god indeed tempts no one to sin; but we pray in this petition that god would so guard and preserve us, that the devil, the world, and our own flesh, may not deceive us, nor lead us into error and unbelief, despair, and other great and shameful sins; and that, though we may be thus tempted, we may, nevertheless, finally prevail and gain the victory. seventh petition. but deliver us from evil. _what is meant by this petition?_ _ans._ we pray in this petition, as in a summary, that our heavenly father would deliver us from all manner of evil, whether it affect the body or soul, property or character, and, at last, when the hour of death shall arrive, grant us a happy end, and graciously take as from this world of sorrow to himself in heaven. conclusion. for thine is the kingdom, and the power, and the glory, for ever and ever. amen. _what is meant by the word "amen"?_ _ans._ that i should be assured that such petitions are acceptable to our heavenly father, and are heard by him; for he himself has commanded us to pray in this manner, and has promised that he will hear us. amen, amen, that is, yea, yea, it shall be so. part iv. the sacrament of holy baptism. _in the plain form in which it is to be taught by the head of a family._ i. _what is baptism?_ _ans._ baptism is not simply water, but it is the water comprehended in god's command, and connected with god's word. _what is that word of god?_ _ans._ it is that which our lord jesus christ spoke, as it is recorded in the last chapter of matthew, verse : "go ye, and teach all nations, baptizing them in the name of the father, and of the son, and of the holy ghost." ii. _what gifts or benefits does baptism confer?_ _ans._ it works forgiveness of sins, delivers from death and the devil, and confers everlasting salvation on all who believe, as the word and promise of god declare. _what are such words and promises of god?_ _ans._ those which our lord jesus christ spoke, as they are recorded in the last chapter of mark, verse : "he that believeth and is baptized, shall be saved; but he that believeth not, shall be damned." iii. _how can water produce such great effects?_ _ans._ it is not the water indeed that produces these effects, but the word of god which accompanies and is connected with the water, and our faith, which relies on the word of god connected with the water. for the water, without the word of god, is simply water and no baptism. but when connected with the word of god, it is a baptism, that is, a gracious water of life, and a "washing of regeneration" in the holy ghost; as st. paul says to titus, in the third chapter, verses - : "according to his mercy he saved us, by the washing of regeneration, and renewing of the holy ghost; which he shed on us abundantly through jesus christ our saviour; that being justified by his grace, we should be made heirs according to the hope of eternal life. this is a faithful saying." iv. _what does such baptizing with water signify?_ _ans._ it signifies that the old adam in us is to be drowned, and destroyed by daily sorrow and repentance, together with all sins and evil lusts; and that again, the new man should daily come forth and rise, that shall live in the presence of god in righteousness and purity forever. _where is it so written?_ _ans._ st. paul, in the epistle to the romans, chapter , verse , says: "we are buried with christ by baptism into death; that like as he was raised up from the dead by the glory of the father, even so we also should walk in newness of life." of confession. _what is confession?_ _ans._ confession consists of two parts: the one is, that we confess our sins; the other, that we receive absolution or forgiveness through the pastor as of god himself, in no wise doubting, but firmly believing that our sins are thus forgiven before god in heaven. _what sins ought we to confess?_ _ans._ in the presence of god we should acknowledge ourselves guilty of all manner of sins, even of those which we do not ourselves perceive; as we do in the lord's prayer. but in the presence of the pastor we should confess those sins alone of which we have knowledge, and which we feel in our hearts. _which are these?_ _ans._ here reflect on your condition, according to the ten commandments, namely: whether you are a father or mother, a son or daughter, a master or mistress, a manservant or maidservant--whether you have been disobedient, unfaithful, slothful--whether you have injured any one by words or actions-whether you have stolen, neglected, or wasted aught, or done other evil. part v. the sacrament of the altar, or, the lord's supper. _in the plain form in which it is to be taught by the head of a family._ _what is the sacrament of the altar?_ _ans._ it is the true body and blood of our lord jesus christ, under the bread and wine, given unto us christians to eat and to drink, as it was instituted by christ himself. _where is it so written?_ _ans._ the holy evangelists, matthew, mark, and luke, together with st. paul, write thus: "our lord jesus christ, the same night in which he was betrayed, took bread: and when he had given thanks, he brake it, and gave it to his disciples, and said, take, eat; this is my body, which is given for you: this do, in remembrance of me. "after the same manner also he took the cup, when he had supped, gave thanks, and gave it to them, saying, drink ye all of it: this cup is the new testament in my blood, which is shed for you, for the remission of sins: this do, as oft as ye drink it, in remembrance of me." _what benefits are derived from such eating and drinking?_ _ans._ they are pointed out in these words; "given and shed for you, for the remission of sins." namely, through these words, the remission of sins, life and salvation are granted unto us in the sacrament. for where there is remission of sins, there are also life and salvation. _how can the bodily eating and drinking produce such great effects?_ _ans._ the eating and the drinking, indeed, do not produce them, but the words which stand here, namely: "given, and shed for you, for the remission of sins." these words are, besides the bodily eating and drinking, the chief things in the sacrament; and he who believes these words, has that which they declare and set forth, namely, the remission of sins. _who is it, then, that receives this sacrament worthily?_ _ans._ fasting and bodily preparation are indeed a good external discipline; but he is truly worthy and well prepared who believes these words, "given and shed for you, for the remission of sins." but he who does not believe these words, or who doubts, is unworthy and unfit: for the words: "for you," require truly believing hearts. * * * * * morning and evening prayer. _in the plain form in which it is to be taught by the head of a family_. morning. pp _in the morning, when thou risest, thou shalt say:_ in the name of the father, and of the son, and of the holy ghost, amen. pp _then, kneeling or standing, thou shalt say the_ apostles' creed _and the_ lord's prayer. pp _then mayest than say this prayer_: i give thanks unto thee, heavenly father, through jesus christ thy dear son, that thou hast protected me through the night from all danger and harm; and i beseech thee to preserve and keep me this day also, from all sin and evil; that in all my thoughts, words, and deeds, i may serve and please thee. into thy hands i commend my body and soul, and all that is mine. let thy holy angel have charge concerning me, that the wicked one may have no power over me. amen. pp _and then shouldst thou go with joy to thy work, after a hymn, or the_ ten commandments, _or whatever thy devotion may suggest._ evening. pp _in the evening, when thou goest to bed, thou shall say:_ in the name of the father, and of the son, and of the holy ghost. amen. pp _then, kneeling or standing, thou shalt say the_ apostles' creed _and the_ lord's prayer. pp _then mayest thou say this prayer:_ i give thanks unto thee, heavenly father, through jesus christ thy dear son, that thou hast this day so graciously protected me, and i beseech thee to forgive me all my sins, and the wrong which i have done, and by thy great mercy defend me from all the perils and dangers of this night. into thy hands i commend my body and soul, and all that is mine. let thy holy angel have charge concerning me, that the wicked one may have no power over me. amen. pp _and then lie down, in peace, and sleep._ * * * * * blessing and thanksgiving at table. _in the plain form in which they are to be taught by the head of a family._ before meat. pp _before meat, the members of the family surrounding the table reverently and with folded hands, there shall be said:_ the eyes of all wait upon thee, o lord: and thou givest them their meat in due season. thou openest thine hand, and satisfiest the desire of every living thing. pp _then shall be said the_ lord's prayer, _and after that this_ prayer: o lord god, heavenly father, bless unto us these thy gifts, which of thy tender kindness thou hast bestowed upon us, through jesus christ our lord. amen. pp _after meat, reverently and with folded hands, there shall be said:_ o give thanks unto the lord, for he is good: for his mercy endureth for ever. he giveth food to all flesh; he giveth to the beast his food, and to the young ravens which cry. the lord taketh pleasure in them that tear him; in those that hope in his mercy, pp _then shall be said the_ lord's prayer, _and after that this_ prayer: we give thanks, to thee, o god. our father, for all thy benefits, through jesus christ our lord, who with thee liveth and reigneth, for ever and ever. amen. * * * * * table of duties. _or, certain passages of the scriptures, selected for various orders and conditions of men, wherein their respective duties are set forth._ bishops, pastors, and preachers. a bishop must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; not given to wine, no striker, not greedy of filthy lucre: but patient, not a brawler, not covetous; one that ruleth well his own house, having his children in subjection with all gravity; not a novice, but holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.--i tim. : - ; tit. : . what duties hearers owe their bishops. even so hath the lord ordained that they which preach the gospel should live of the gospel.--[i cor. : .] let him that is taught in the word communicate unto him that teacheth in all good things,--gal. : . let the elders that rule well be counted worthy of double honor, especially they who labor in word and doctrine. for the scripture saith, thou shalt not muzzle the ox that treadeth out the corn. and, the laborer is worthy of his reward.--i tim. : , . obey them that have the rule over you, and submit yourselves; for they watch for your souls, as they that must give account, that they may do it with joy and not with grief; for that is unprofitable for you.--heb. : . magistrates. let every soul be subject unto the higher powers. for there is no power but of god; the powers that be are ordained of god; for rulers are not a terror to good works, but to the evil. wilt thou then not be afraid of the power? do that which is good, and thou shall have praise of the same; for he is the minister of god to thee for good. but if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of god, a revenger to execute wrath upon him that doeth evil.--rom. : - . what duties subjects owe magistrates. render therefore unto caesar the things that are caesar's.--matt. : . let every soul be subject unto the higher powers, etc. wherefore we must needs be subject, not only for wrath, but also for conscience' sake. for this cause pay ye tribute also; for they are god's ministers, attending continually upon this very thing. render therefore to all their dues; tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor.--rom. : , . i exhort, therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks be made for all men; for kings and for all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty.--i tim. . put them in mind to be subject to principalities and powers, etc.--tit. : . 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, etc.--i pet. : . husbands. ye 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.-- pet. : . and be not bitter against them.--col. : . wives. wives submit yourselves unto your husbands, as unto the lord--even as sarah obeyed abraham, calling him lord; whose daughters ye are, as long as ye do well, and are not afraid with any amazement.--eph. : ; i pet. : . parents. ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the lord.--eph. : . children. children, obey your parents in the lord: for this is right. honor thy father and thy mother; which is the first commandment with promise; that it may be well with thee, and thou mayest live long on the earth.--eph. : - . male and female servants and laborers. 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 servants of christ doing the will of god from the heart; with good will doing service as to the lord, and not to men; knowing that whatsoever good thing any man doeth, the same shall he receive of the lord, whether he be bond or free.--eph. : - masters and mistresses. ye masters, do the same things unto them, forbearing threatening; knowing that your master also is in heaven; neither is there respect of persons with him.--eph. : young persons in general. likewise, ye younger, submit yourselves unto the elder. yea, all of you be subject one to another, 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.--i pet. : , . widows. she that is a widow indeed, and desolate, trusteth in god, and continueth in supplications and prayers night and day; but she that liveth in pleasure is dead while she liveth.--i tim. : , . christians in general. thou shall love thy neighbor as thyself. herein are comprehended all the commandments.--rom. : , . and persevere in prayer for all men.--i tim. : , . an explanation of luther's small catechism introduction. chapter i. the bible. the bible is the inspired and unerring record of what god has revealed to men concerning himself and the way of salvation. [ii tim. : +, gal. : ] hence, if we ask, "what must i do to be saved?" the answer to our question must be sought in the bible. it tells us what to believe and what to do in order that we may belong to god's kingdom on earth and in heaven. [matt. : +, acts : +, john : +] it is the only rule and standard of christian faith and life. why needed. even without the bible, men know that there is a higher being. their own conscience tells them that there is a god who will punish them if they do wrong; [rom : , ] and the works of nature proclaim that there is an almighty being who created them. [ps. : +] but the knowledge of god which men gain from their own conscience and from nature is insufficient. neither nature nor conscience can tell us anything about the way of salvation which god has prepared for us in jesus christ. it is only from the bible that we can learn how we shall be saved. its inspiration. the bible is the word of god. it was written by holy men whom god inspired. [ii pet. : +] it contains knowledge which no man could have discovered by his own power. it foretells events which no uninspired man could have foreseen. it contains teachings so exalted and holy that they could not have originated in the heart of man. it possesses a power such as no merely human book ever did or could possess. [heb. : ] its object is to make us wise unto salvation. [ii tim. : +, prov : +] it is to be a lamp unto our feet and a light unto our path [ps. : +] to guide us safely through this world to our heavenly home. it contains all that we need to know and all that we ever shall know in this world concerning god and his will. [luke: : ] it is the final and absolute authority in all matters of religion. we should, therefore, pay most earnest heed to its teachings, believe them with all our heart, and apply them in our lives. its contents. it consists of sixty-six "books," written between the years b.c. and a.d., and contains the history and the doctrines of the kingdom of god. old and new testaments. the bible consists of two parts: the old testament and the new testament, the old testament reaches from creation to about b.c., and shows how god prepared the world for christ's kingdom. the new testament reaches from the birth of christ to the end of the world, and shows how christ came and established his kingdom. law and gospel. the bible contains law, [micah : +] telling us what we must do, and gospel, [john : +] telling us how we are to be saved. the old testament contains principally law, and the new testament contains principally gospel. but there are law and gospel in both. the gospel in the old testament is prophetical. the old testament prepared the way for the new; the new testament is the fulfilment of the old. with the new testament, god's revelation to men was completed; [heb. : , +, heb. : - ] no further revelation will be given. the books of the old testament. _historical._ genesis, exodus, leviticus, numbers, deuteronomy, joshua, judges, ruth, i samuel, ii samuel, i kings, ii kings, i chronicles, ii chronicles, ezra, nehemiah, esther. _poetical._ job, psalms, proverbs, ecclesiastes, song of solomon. _prophetical._ isaiah, jeremiah, lamentations, ezekiel, daniel, hosea, joel, amos, obadiah, jonah, micah, nahum, habakkuk, zephaniah, haggai, zechariah, malachi. the _historical_ books of the old testament give an account of the creation of the world and of man, of the entrance of sin and death, of god's covenant with israel to save them, and of the history of israel as god's chosen people. the _poetical_ books give the teachings of the old testament covenant in prayers, proverbs and hymns. the _prophetical_ books contain many instructions, admonitions and prophecies (especially concerning christ who should come to save men) which god sent to the israelites through the prophets. the first four prophets are called the major prophets; and the last twelve, the minor prophets. the books of the new testament. _historical._ matthew, mark, luke, john, acts. _didactical._ romans, i corinthians, ii corinthians, galatians, ephesians, philippians, colossians, i thessalonians, ii thessalonians, i timothy, ii timothy, titus, philemon, hebrews, james, i peter, ii peter, i john, ii john, iii john, jude _prophetical._ revelation. the _historical_ books of the new testament give an account of the life of our lord jesus christ and of some of his apostles. the _didactical_ books (the epistles or letters) explain the gospel of christ more fully, and show how we are to believe in him aright and live aright. the _prophetical_ book tells in figurative language what shall take place in the church of christ up to the time when there shall be new heavens and a new earth. canonical books. the sixty-six books enumerated above are inspired, and are called the canonical books of the old and new testaments. the so-called apocryphal books, printed in some editions of the bible, are not a part of the bible: they are not inspired. our english bible. the old testament was originally written in hebrew, and the new testament in greek. our english bible is a translation from the hebrew and the greek. the english bible which is in ordinary use is called the authorized version, or king james' version. it is a translation made by a body of learned men and published in england in , during the reign of james i. the revised version is an improved translation made by a body of learned men in england and america and published in - . the bible in whole or in part has been translated into more than three hundred languages. questions.-- . what is the bible? . what does it tell us? . why do we need it? . why do we say that the bible is the word of god? . what is its object? . what does it contain? . of what two parts does the bible consist, and how far do they reach? . what do we mean by law and gospel, and where are they found? . what is the relation between the old and new testaments? . name the books of the old testament. . what do the historical, poetical and prophetical books of the old testament contain. . name the books of the new testament. . what do the historical, didactical and prophetical books of the new testament contain? . how many canonical books of the bible are there? . in what languages was the bible originally written? . tell what you know about the english bible? . into how many languages has the bible in whole or in part been translated? scripture verses.--ii tim. : , . all scripture is given by inspiration of god, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of god may be perfect, thoroughly furnished unto all good works. matt. : . seek ye first the kingdom of god, and his righteousness; and all these things shall be added unto you. acts : , . what must i do to be saved? and they said, believe on the lord jesus christ, and thou shalt be saved, and thy house. john : . search the scriptures: for in them ye think ye have eternal life: and they are they which testify of me. ps. : . the heavens declare the glory of god, and the firmament showeth his handiwork. ii pet. : . for the prophecy came not in old time by the will of man: but holy men of god spake as they were moved by the holy ghost. ii tim. : . from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in christ jesus. prov. : . the fear of the lord is the beginning of wisdom. ps. : . thy word is a lamp unto my feet, and a light unto my path. micah : . he hath showed thee, o man, what is good; and what doth the lord require of thee, but to do justly, to love mercy, and to walk humbly with thy god. john : . god so loved the world, that he gave his only begotten son, that whosoever believeth in him should not perish, but have everlasting life. heb. : , . god, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his son, whom he hath appointed heir of all things, by whom also he made the worlds. reading.--the child jesus in the temple, luke : - ; or mary sitting at jesus' feet, luke : - . illustrations.--_study of the scriptures:_ jesus and the apostles at home in them, matt. : - , acts : _seq._ timothy, ii tim. : . the bereans, acts : - . _variously received:_ the parable of the sower, luke : - . chapter ii. the catechism. the object of catechetical instruction is to fit us for communicant membership in the church. those who were baptized in infancy are members of the church; but they are not admitted to the lord's supper, and hence do not become communicant members, until they have been instructed and confirmed. luther's small catechism is our text-book for catechetical instruction. it is not only the best book for this purpose, but is one of the confessions of our church, and should become our personal confession of faith, it is called luther's _small_ catechism, because luther wrote a larger one also. the author of our catechism was dr. martin luther (b. , d. ), the great reformer, through whom god effected the reformation of the church, in the sixteenth century. he began the reformation with his ninety-five theses against the sale of indulgences, contended against the many errors and abuses that had crept into the church, and preached and taught the pure truth of the gospel, until his death. (ninety-five theses, ; translation of the bible into german, - ; larger and smaller catechisms, ; augsburg confession adopted .) the catechism contains the principal teachings of the bible,--those things which we need to know in order to be saved and to lead a right christian life. [acts : , matt. : ] it is not meant to displace the bible, but to fit us to read and study the bible with greater profit. [john : ] the five principal parts of the catechism are . the ten commandments. . the creed. . the lord's prayer. . the sacrament of holy baptism. . the sacrament of the altar[ ]. to these are added questions on confession, morning and evening prayers, thanksgiving before and after meat, and a table of duties. [footnote : luther says that three things are necessary for every one who would be saved. like a sick person, . he must know what his sickness is. . he must know where the medicine is which will cure him. . he must desire and seek the medicine, and have it brought to him. our sickness (sin) is revealed to us by the ten commandments. the medicine (god's grace) is made known to us in the creed. we seek and ask for it in the lord's prayer. it is brought to us in the sacraments.] questions.-- . what is the object of catechetical instruction? . what is to be said about the relation of baptized children to the church? . what is luther's small catechism, and what should it become for us? . who was the author of our catechism? . what does our catechism contain? . name the five principal parts of the catechism, and the additions to them. scripture reading.--paul confesses his faith, acts . part i. the ten commandments. chapter iii. the law. the ten commandments are called the _moral law_, or more briefly the law, and sometimes the decalogue or the ten words. they make known to us god's will, which is the law for all his creatures. each commandment has a _negative_ side, and _forbids_ something; each has also a _positive_ side, and _commands_ or enjoins something. the giving of the law. the law of god was originally written in man's heart at creation. [rom. : ] we call that law in the heart, conscience. after the fall into sin, the conscience became darkened, and men did not always know right from wrong, and fell into gross idolatry. [rom. : - ] god, therefore, through moses at mount sinai, gave men his law anew, [exod. : ] written on two tables of stone. [exod. : ] he also gave the israelites national and ceremonial laws. these, being meant for a particular people and a certain era of the world, are no longer binding upon us. but the moral law has been expressly confirmed by our lord jesus christ as valid for all time and binding upon all men. [matt. : - +] the substance of the law is, "thou shalt love the lord thy god with all thy heart and with all thy soul and with all thy mind." and "thou shalt love thy neighbor as thyself." the purpose of the law is, . to put a check upon wicked men, [i tim. : ] . to convince us of our sinfulness [rom. : +] and our need of the saviour, [gal. : +] and . to be our rule and guide for christian conduct. [john. : +, matt. : +] it is especially with respect to the second purpose here mentioned, that the ten commandments were assigned by luther to the first and not to a later place in his catechism. the two tables. the ten commandments may be divided into two parts, called the two tables of the law. [exod. : ] the first table includes the first three commandments, and teaches us our duty to god. the second table includes the last seven commandments, and teaches us our duty to our fellow-men.[ ] [footnote : the ten commandments are not numbered in the bible. a two-fold numbering is found among christians. the first is that which is given in our catechism, and which is accepted by the majority of christians, the other numbering makes two commandments of our first (the second being the command not to make any images), and joins our ninth and tenth into one. this makes a difference in the numbering of all the commandments except the first.] * * * * * questions.-- . what other names are given to the tea commandments? . what do they make known to us? . what two sides are there to each commandment? . where was the law of god originally written? . why and when was the law given anew? . why is the moral law binding upon us, while the national and ceremonial laws of israel are not? . what is the substance of the law? . what is the threefold purpose of the law? . into how many tables is the law divided, and what does each table teach? . how many commandments does each table include? * * * * * scripture verses.--matt. : - . jesus said unto him, thou shall love the lord thy god with all thy heart, and with all thy soul, and with all thy mind. this is the first and great commandment. and the second is like unto it, thou shalt love thy neighbour as thyself. on these two commandments hang all the law and the prophets. rom. : . therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. gal. : . wherefore the law was our schoolmaster to bring us unto christ, that we might be justified by faith. john : . if ye love me, keep my commandments. matt. : . therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets. reading.--the giving of the law at mt. sinai, exod. and . chapter iv. the lawgiver. i am the lord thy god. these introductory words show who is the lawgiver. [jas. : ] as earthly kings place their names at the beginning of their decrees to give them authority, so god places his name at the beginning of the commandments in order to make known who gives them, and whose displeasure we shall incur if we disobey them. these introductory words belong not only to the first but to all the commandments. i am. by these words god reminds us that he is a person. he speaks to us. he is not an impersonal god who pervades and is a part of nature. he is above nature and has created it. [gen : ] the lord. the word here translated "lord" means in the original hebrew "i am that i am." [exod : +] god thereby declares that he is the one and only self-existent, [isa : +] eternal, [ps : , +] and unchangeable being. [mal : +] he is the true and living god in contradistinction from all so-called gods. [jer : ] the name jehovah or "lord" is used in the old testament scriptures to designate god as the covenant god of israel. it signified that he stood in a specially near relation to them as his chosen people. the name has the same comforting meaning for christians; for they are the new testament people of god. [tit : +, i pet - ] thy god. these words express god's good-will toward us. he is _our god_ who loves [jer : +] us and cares for us. [i pet : ] he said to israel, "i am the lord thy god, which brought thee out of the land of egypt, out of the house of bondage." he has delivered _us_ from the still greater bondage of sin, death, and the devil through his son jesus christ, [col : +] and has a right to expect our gratitude and love. the lord thy god. he who gives us these commandments is a spirit [john : +] of infinite majesty and goodness. he is: . _eternal_; he always was and always will be. [ps : ] . _unchangeable_; he always was and always will be the same. [mal : ] . _omnipresent_; he is present everywhere at the same time and all the time. [ps : - ] . _omniscient_; he knows all the past, present, and future, and is acquainted with every thought, desire, and purpose of our hearts. [ps : ] . _omnipotent_, or almighty; he is able to do all things which he wills to do. [luke : ] . _holy_; he is perfectly pure, and separate from all that is evil. [isa. : ] . _just_; he will bless those who keep his law, and punish those who break it. [rom. : ] . _all-wise_; he always knows what is the best thing to do, and the best way to do it. [col. : ] . _good_; he is love itself. [i john : ] he is kind even to the unthankful, [matt. : ] merciful to the penitent soul for jesus' sake, [john : ] and longsuffering toward the impenitent in order to lead them to repentance by his goodness. [ii pet. : , rom. : ] . _faithful and true_; he can be absolutely relied upon to do all that he has promised or threatened. [numb. : ] because of the majesty and goodness of the lord our god, we should fear and love him, and keep his commandments. questions-- . what do the introductory words show? . of what do the words "i am" remind us? . what is the meaning of the hebrew word translated "lord"? . what do the words "thy god" express? . from what bondage has god delivered us? . name and define god's attributes? . why should we fear and love god? scripture verses.--exod. : . and god said unto moses, i am that i am. isa. : . thus saith the lord the king of israel, and his redeemer the lord of hosts; i am the first, and i am the last; and beside me there is no god. ps. : , . lord, thou hast been our dwelling place in all generations. before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art god. mal. : . for i am the lord. i change not. tit. : . who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. jer. : . i have loved thee with an everlasting love: therefore with lovingkindness have i drawn thee. col. : , . who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear son: in whom we have redemption through his blood, even the forgiveness of sins. john : . god is a spirit: and they that worship him must worship him in spirit and in truth. reading.--ps. : ps. . the first table of the law. our duty to god. "_thou shalt love the lord thy god with all thy heart, and with all thy mind, and with all thy soul_." [matt. : ] chapter v. the first commandment god. thou shalt have no other gods before me. _what is meant by this commandment?_ we should fear, love and trust in god above all things. * * * * * the great commandment. this is the great commandment of the law, because it includes all the rest. [matt. : , ] obedience to all the commandments must proceed from the love of god which the first commandment requires. [rom. : , ] hence the explanation of the other nine begins with the words, "we should so fear and love god." this commandment _forbids_ us to worship false gods, and _commands_ us to worship the true god by fearing, loving and trusting in him above all things. i. what is forbidden. . all idolatry. "thou shalt have no other gods." idolatry is committed by all who put anything in god's place, the highest place in the heart. "whatever we set our heart upon is our god." _open idolatry_ [exod. : - , ps. : - , isa. : , rom. : - ] is committed by those who worship imaginary beings, the sun, moon, or stars, animals, dead ancestors, idols made with hands, images,[ ] pictures, the virgin mary, saints, angels, the devil, or any other creature. [footnote : when god gave the commandments to israel, he forbade them to make any graven images or likenesses. god being a spirit, the making of an image of god would at that period necessarily have resulted in idolatry. but since christ has come in the flesh and was visible among men, we are permitted to make pictures and images of him. luther preached very forcibly against those persons who, during his absence from wittenberg, destroyed the pictures and images in the churches. he said that we make a picture of christ in our heart whenever we think of him, and put pictures of him in the bible and other books; and that therefore it is not wrong to place pictures or images of him in our churches, so long as we do not worship them.] _secret idolatry_ is committed by all who put (a) self, [prov. : , .+, jer. : , ] (b) fellow-men [acts : +, matt. : +, matt. : +, ps. : - ] or (c) objects of this world [i john : - +] (money, fame, business, pleasure, etc.) above god, by fearing, loving, or trusting in them more than in god. . godlessness. [sam. : , ps. : ] neglect to worship the true god, unbelief, scepticism, superstition, infidelity, and atheism are a transgression of this commandment. . double service. [matt. : +] god forbids us to have other gods before or besides him, he demands our whole heart. ii. what is commanded. we should give god the highest place in our hearts, and "fear, love and trust in. him above all things." [matt. : +] . we should fear god above all things. we should be more afraid of his anger than of anything else in the whole world. [gen. : +, ps. : , .] rather than disobey him, we should be willing to suffer ridicule, persecution, loss of money, property, position, or friends, and even death itself. [matt. : +, acts : ] _why_. we should fear god above all things, . because he is omniscient, and we cannot hide anything from him, not even our thoughts. [ps. : , +] . because he is holy, and hates everything that is evil. [lev. : ] . because he is just, and will punish every sin. [ps. : ] _how_. as christians, our fear of god should be a child-like and not a slavish fear. child-like fear is fear mingled with love. we should refrain from evil not simply from fear of punishment, but from fear of offending the god whom we love. [rom. : +] "slavish fear is afraid god will come; child-like fear is afraid he will go away." . we should love god above all things, "with all our heart, and with all our mind and with all our soul." [matt. : ] our first aim and our highest delight should always be to do god's will. [i john : +] we should be far more anxious to please him than to please ourselves or any of our fellow-men. we should love him far more than we love any one else [matt. : +] (parents, brothers, sisters, friends, etc.), or any earthly objects [i john : +] (money, pleasure, business and the like). _why_. we should love god above all things . because he is most worthy of our love. [ps. : , +] . because he first loved us, [i john : +, i john : +] and gave his son to die for us. . because our highest happiness is found in loving him. _how we should show our love_. we should show that we love god above all things . by leading a godly life. [ii john ] . by loving the things of god, especially the church and the gospel. [john : ] . by loving our fellow-men for his sake. [i john : +] . we should trust in god above all things. we should rely with all our heart upon his love and care, [prov. : +] placing our chief dependence on him, and not on our own wisdom, skill, or strength, or upon men, money etc. _why_. we should trust in god with all our heart because . he loves us. [rom. : ] . he knows all our wants. [matt. : ] . he knows what is best for us. . he is able to do all things. . he has promised to care for us. [heb. : , isa. : , isa. : ] _how we should show our trust_. if we trust in god above all things we will show that trust, . by freedom from unbelieving care and worry. [matt. : , i pet. : +] . by reliance upon god's help and protection at all times. [ps. : , ] . by committing the entire ordering of our lives to him. [ps. : +] we have all broken this first commandment; for we have not always and everywhere feared, loved and trusted in god above all things. questions-- . why is this the great commandment? . why does the explanation of all the other commandments begin with the words, "we should so fear and love god"? . what does this first commandment forbid? . what does it command? . what two kinds of idolatry are there? . mention some forms of open idolatry. . mention some forms of secret idolatry. . what does it mean to fear god above all things? . why should we fear him? . how should we fear him? l . what does it mean to love god above all things? . why should we love god above all things? . how should we show our love to god? . what does it mean to trust in god above all things? . why should we trust in god above all things? . how should we show our trust in god? . have we kept this commandment? * * * * * scripture verses.--prov. : , . trust in the lord with all thine heart, and lean not unto thine own understanding. acts : . then peter and the other apostles answered and said, we ought to obey god rather than men. matt. : , and fear not them which kill the body, but are not able to kill the soul; but rather fear him which is able to destroy both soul and body in hell. matt. : . he that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. john : . love not the world, neither the things that are in the world. if any man love the world, the love of the father is not in him. matt. : . no man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. ye cannot serve god and mammon. matt. : . thou shall worship the lord thy god, and him only shalt thou serve. gen. : . how then can i do this great wickedness, and sin against god? ps. : , . o lord, thou hast searched me, and known me. thou knowest my downsitting and my uprising, thou understandest my thoughts afar off. rom. : . for ye have not received the spirit of bondage again to fear; but ye have received the spirit of adoption, whereby we cry, abba, father. i john : . for this is the love of god, that we keep his commandments: and his commandments are not grievous. ps. : , . whom have i in heaven but thee? and there is none upon earth that i desire beside thee. my flesh and my heart faileth; but god is the strength of my heart and my portion forever. i john : . we love him, because he first loved us. i john : . in this was manifested the love of god towards us, because that god sent his only begotten son into the world, that we might live through him. i john : . if a man say, i love god, and hateth his brother, he is a liar; for he that loveth not his brother whom he hath seen, how can he love god whom he hath not seen? i pet. : . casting all your care upon him; for he careth for you. ps. : . commit thy way unto the lord, trust also in him; and he shall bring it to pass. reading.--the golden calf, exod. ; or, the golden image, dan. . illustrations.--_secret_ idolatry: goliath, i sam. : _seq_; nebuchadnezzar, dan. : _seq_.; herod, acts : - ; the rich young ruler, matt. : - ; the rich fool, luke : - . _slavish fear_: adam, gen. : - . _child-like fear_: joseph, gen. : . _love to god_: abraham, gen. : - ; peter and john, acts : , ; jesus, john : . _trust in god_: david fighting goliath, i sam. . daniel in the lion's den, dan. . chapter vi. the second commandment. god's name. thou shalt not take the name of the lord thy god in vain; for the lord will not hold him guiltless that taketh his name in vain. _what is meant by this commandment?_ we should so fear and love god as not to curse, swear, conjure, lie or deceive by his name, but call upon him in every time of need, and worship him with prayer, praise and thanksgiving. * * * * * the name of god. [ps. : , mal. : , rev. : ] a name is that by which we know a person. god's name means all by which he is known to us; hence not only the words god, lord, jehovah, jesus christ, the almighty, the eternal, the omniscient one, etc., but the word of god and the sacraments, and all holy things. this commandment _forbids_ the wrong use, and _commands_ the right use of god's holy name. i. what is forbidden. taking god's name in vain: . _thoughtlessly_. god's name is taken in vain thoughtlessly by using it as an exclamation in our conversation, by reading or hearing god's word without devotion, jesting about sacred things, quoting scripture in fun, and the like. thoughtlessness is no excuse. we must give an account to god for every idle word; [matt. : +] how much more for every vain use of his name. . _intentionally._ this is done by those who curse; [jas. : , , matt. : , rom. : +] that is, by those who call on god to do evil to themselves or to others. disguised forms of cursing are sinful also. swear. we are forbidden to confirm what we say by the use of god's name, either _needlessly_ [matt. : - +] in our ordinary conversation, or _falsely_ [lev. : +] before a magistrate. there is a legal oath: [deut. : , heb. : ] . of witness. . of innocence. . of allegiance, . of office. the oath taken by our lord before the high-priest shows that the oath before a magistrate is not forbidden. [matt. : , ] when taking a legal oath, we must be careful to tell the truth, the whole truth, and nothing but the truth. false swearing or perjury is a great sin. it is punished by the state, and will be punished by god. [ezek. : ] swearing by anything besides god's name is forbidden also. [matt. : - +] conjure. [deut. : - +] this commandment forbids all magic arts, witchcraft, sorcery, pow-wowing, fortune-telling, and all attempts by signs or formulas to discover what god has kept hidden or to attain what he has withheld. if results are obtained by such means, _e.g._, by pow-wowing, that is no justification for their use. [matt. : ] if we desire to obtain help through the use of god's name, we must pray and not conjure. lie. the eighth commandment forbids lying in general; this commandment forbids lying by god's name. it is broken by those who teach falsehood and error and yet declare that they are teaching god's word. [gal. : ] deceive by his name. this is done by those who assume christ's name by calling themselves christians, and yet are hypocrites, and use religion as a cloak. [ii tim. : +, matt. : ] sins against this second commandment are common, but not small sins. god will not hold him guiltless who commits them. ii. what is commanded. we should call upon him. god has given us his name so that we might call upon him for his help and grace. [ps. : +] in every time of need. we should call upon god in every time of trouble, danger or distress. [ps. : +] but if we call upon god only in times of special need, and do not call upon his name at other times also, we are not keeping this commandment. and worship him [col. : ] in our hearts, in our homes and in church, with prayer [matt. : +] for ourselves and for others, [i tim. : , ] praise [ps. : ] for his majesty and glory and wonderful works, and thanksgiving for temporal and spiritual blessings. [ps. : +] questions.-- . what is meant by god's name? . what does this second commandment forbid and command? . how is god's name taken in vain thoughtlessly? . how is god's name taken in vain intentionally? . define cursing? . define swearing? . what kind of swearing is forbidden? . what kind of swearing is permitted? . when taking a legal oath, what must we be careful to do? . define conjuring, lying, and deceiving by god's name? . what is the right use of god's name? . why should we call upon god? . when should we call upon him? . where shall we worship him? . how shall we worship him? * * * * * scripture verses.--matt. : . but i say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment. rom. : . bless them which persecute you: bless, and curse not. matt. : - . but i say unto you, swear not at all; neither by heaven; for it is god's throne: nor by the earth; for it is his footstool: neither by jerusalem; for it is the city of the great king. neither shalt thou swear by thy head, because thou canst not make one hair white or black. but let your communication be yea, yea; nay, nay; for whatsoever is more than these cometh of evil. lev. : . ye shall not swear by my name falsely, neither shalt thou profane the name of thy god: i am the lord. deut. : - . there shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. for all that do these things are an abomination unto the lord: and because of these abominations the lord thy god doth drive them out from before thee. ii tim. : . having a form of godliness, but denying the power thereof: from such turn away. matt. : . this people draweth nigh unto me with their mouth, and honoureth me with their lips: but their heart is far from me. ps. : . the lord is nigh unto all them that call upon him, to all that call upon him in truth. ps. : . call upon me in the day of trouble: i will deliver thee, and then shalt glorify me. matt. : . ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. ps. : . praise ye the lord. o give thanks unto the lord; for he is good: for his mercy endureth forever. reading.--balaam, numb. ; herod's oath, matt. : - ; saul and the witch at endor, i sam. . illustrations.--_cursing_: job : - . shimei, ii sam. : - . _swearing_: herod; peter, matt. : - . _conjuring_: saul at endor; bar-jesus, acts : - . _lying and deceiving_: the pharisees, matt. : - . _calling on god's name_: jesus, matt. : - ; john : jacob, gen. : - ; the first christians, acts : . chapter vii. the third commandment. god's day. remember the sabbath day to keep it holy. _what is meant by this commandment?_ we should so fear and love god as not to despise his word and the preaching of the gospel, but deem it holy and willingly hear and learn it. * * * * * the lord's day. under the old testament the israelites, by god's command, observed the seventh day of the week, saturday, as the sabbath or day of rest, because god rested from the work of creation on the seventh day. [gen. : - ] for the christians all days are holy. [rom. : , , col. : , acts : ] but from the earliest times the christian church set apart sunday as a special day of worship, [acts : , cor. : ] because it is the day on which christ rose from the dead. the sabbath of the old testament commemorated the completion of _creation_; the lord's day of the new testament commemorates the completion of _redemption_. a holy day. the lord's day is to be kept _holy_ by devoting it to holy things. it is to be a day of rest in order that it may be a day of worship. any unnecessary work or any recreation which hinders us from hearing and profiting by god's word is sinful. i. what is forbidden. we are not to despise god's word and the preaching of the gospel, [luke : +] by . making light of god's word, or regarding and treating it as the word of man. . neglecting to go to church, and pleading poor excuses for absence. [heb. : +] . inattention and lack of devotion in church. [eccl. : +] . filling the mind with worldly things on sunday (business, pleasure, sunday-newspapers, etc.), so that god's word cannot be rightly received into the heart. [luke : , ] . making sunday a holiday, lounging-day, or pleasure-day. . making it a working-day, and thus preventing attendance at church. ii. what is commanded. we are to deem god's word holy, and willingly hear and learn it, by . regarding it as god's voice speaking to us. [i thess. : +] . going to church gladly and regularly. [ps. : , +] . listening attentively and devoutly to god's word, and joining heartily in the service. [luke : +, col. : , jas. : , +, rom. : ] . attending sunday-school and learning our lessons. . teaching in sunday-school when we have become old enough and our services are needed. . reading the bible and good books. . doing whatever promotes the worship and honoring of god by ourselves or by others. [jas. : +] a day of rest. sunday is meant for the good of the soul. but a rest on one day out of seven is necessary also for the welfare of the body. sunday is a blessed privilege for body, mind, and soul. sometimes, however, both the rest for body and mind and the attendance at church must be sacrificed in order to perform works of mercy as a duty to our fellow-men. the church-year. the church has also arranged a church-year for the commemoration of the principal events in the savior's life. the order of the church-year is as follows: four sundays in advent, christmas, new year, epiphany (january ), from two to six sundays after epiphany (according as easter comes early or late); three sundays called septuagesima, sexagesima, quinquagesima; ash wednesday (the first day in lent), six sundays in lent (the sixth being palm sunday), holy week (including good friday), easter, five sundays after easter, ascension day, sunday after ascension, pentecost or whitsunday, trinity sunday; and from twenty-three to twenty-seven sundays after trinity. the lutheran church observes also the festival of the reformation on the st day of october. each sunday and festival day has its own gospel and epistle lesson, as well as its own introit and collect. questions.-- . what is the difference between sabbath and sunday? . why is sunday to be a day of rest? . what does this commandment forbid? . in what way is this commandment broken? , what does this commandment command? . how is this commandment to be kept? . why is sunday a blessed privilege? . when must our sunday's rest and our attendance at church be sacrificed? . what is the object of the church-year? . give the order of the church-year. scripture verses.--luke : . he that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. heb. : . not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. eccl. : . keep thy foot when thou goest to the house of god, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do evil. i thess. : . when ye received the word of god which ye heard of us, ye received it not as the word of men, but, as it is in truth, the word of god, which effectually worketh also in you that believe. ps. : , . i was glad when they said unto me, let us go into the house of the lord. luke : . but he said, yea, rather, blessed are they that hear the word of god, and keep it. jas. : , . receive with meekness the engrafted word, which is able to save your souls. but be ye doers of the word, and not hearers only, deceiving your own selves. jas. : . pure religion and undefiled before god and the father is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world. reading.--jesus in nazareth on the sabbath, luke : - . illustrations.--the child jesus in the temple, luke : - . simeon and anna, luke : _seq_. mary, luke : . the ethiopian eunuch, acts : _seq_. lydia, acts : . the second table of the law. our duty to our fellow-men. "_thou shalt love thy neighbor as thyself._" [matt. : ] our neighbor means every one. we are to love all men as we love ourselves; [matt. : ] not only our relatives, friends, and acquaintances, but strangers, enemies, and people of all nations and climes. we must be ready to do good to all who are in need of our help and kindness. compare the parable of the good samaritan. [luke : - ] chapter viii. the fourth commandment. our parents and superiors. honor thy father and thy mother, that thy days may be long upon the land which the lord thy god giveth thee. explanation. _what is meant by this commandment?_ we should so fear and love god as not to despise nor displease our parents and superiors, but honor, serve, obey, love and esteem them. * * * * * parents are god's representatives in the family for the maintenance of law and order in it. they are charged by god with the care and training of their children, and are clothed by him with authority over them. their will is law for their children, so long as it does not conflict with the law of god. superiors are those who are placed over us in a position of authority in the family, church, school, or state; e. g., guardians, step-parents, grand-parents, pastors, teachers, rulers, etc. they also are god's representatives to maintain order, and are to be honored and obeyed as such. in every case of a conflict of authority, we must "obey god rather than men." [acts : ] this commandment _forbids_ us to despise or displease our parents and superiors, and _commands_ us to honor, serve, obey, love, and esteem them. our duty to our parents, grandparents, guardians, etc. i. what is forbidden. we must not despise them, mock at them, [prov. : +] make light of them, think ourselves wiser or above their authority, nor speak disrespectfully of them or to them. [deut : +] we must not displease them by lack of affection, grumbling, disobedience, stubbornness, rebelliousness, or wickedness. [exod. : +] ii. what is commanded. we should honor them as those who are placed over us by god's appointment, look up to them, and always treat them with proper respect [lev. : , eph : , +] and consideration. serve them, be helpful to them, lighten their burdens, and anticipate their wishes. [i tim. : ] obey them by cheerfully and promptly doing their will, even when it is not to our liking. [eph. : , col. : +, prov. : ] love them, and show our love by a constant desire and effort to please them. we should call to mind what they have done and still do for us, that our love for them may grow deep and tender. [john : , ] esteem them. we should regard and appreciate them as a precious gift of god. children who have lost father or mother have met with a great loss. in later years. we should honor, love and _obey_ our parents while we are young; and we should still _love_ and _honor_ them when we are older. we must not despise or be ashamed of them if we happen to rise to a higher position in life than they. when they have grown old and feeble, we should care tenderly for them; and after they are dead, we should treasure their memory. our duty to our superiors. [rom. : +] the pastor is to be honored for the sake of the office which he holds. he is the ambassador of christ; [ii cor. : ] and when he preaches the gospel, or speaks words of admonition and counsel in private, the saviour speaks through him. those who hear him hear christ; those who despise him despise christ. [luke : ] we should heed his admonitions, [heb. : +, i thess. : , ] and, as far as we are able, help and encourage him in his work. our teachers in sunday-school and in other schools are placed over us in a position of authority, and must therefore be respected and honored. rulers and the government. the state is god's servant to regulate temporal affairs and to maintain law and order in the land. rulers and officials of the government must be respected and honored. [matt. : +, rom. : - +] christians must be good citizens. they must always obey the law, so long as it does not conflict with the law of god. [i pet. : , acts : ] they should be patriotic, pray for their country, be ready to defend it, pay their taxes, and be concerned that it shall be a christian land. every voter shares in the responsibility of securing righteous government, and should cast his vote conscientiously. old persons in general are to be treated with respect and honor. [lev. : +] a special blessing is promised to those who keep this commandment. questions.-- . what does the second table of the law teach? . what is meant by "our neighbor"? . what is the position of parents in the family? . what is meant by "superiors"? . to whom is our highest obedience due? . what does this commandment forbid, and what does it command? . in order to avoid despising or displeasing our parents, what should we not do? . why and how should we honor them? . how should we serve them? . how should we obey them? . how should we show our love to them? . what should we always remember concerning our parents? . what is meant by esteeming them? . how should we regard and treat them when we have grown older? . what is our duty to our pastor? . what is our duty to our teachers? . why should we honor our rulers? . what are a christian's duties to his country? . how must we treat old persons in general? . what special blessing is promised to those who keep this commandment? scripture verses.--prov. : . the eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it. deut. : . cursed be he that setteth light by his father or his mother: and all the people shall say, amen. exod. : . and he that smiteth his father, or his mother, shall be surely put to death. eph. : , . honour thy father and mother; which is the first commandment with promise; that it may be well with thee, and thou mayest live long on the earth. col. : . children, obey your parents in all things: for this is well pleasing unto the lord. rom. : . render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour. heb. : . obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. matt. : . render therefore unto caesar the things which are caesar's; and unto god the things that are god's. rom. : . let every soul be subject unto the higher powers. for there is no power but of god: the powers that be are ordained of god. lev. : . thou shall rise up before the hoary head, and honor the face of the old man, and fear thy god: i am the lord. reading.--joseph and his father, gen. : - . illustrations.--_despising and displeasing parents_: jacob's sons, gen. ; eli's sons, i sam. : - ; absalom, ii sam. . _honoring them_: jesus, luke : . * * * * * chapter ix. the fifth commandment. human life. thou shall not kill. _what is meant by this commandment?_ we should so fear and love god as not to do our neighbor any bodily harm or injury, but rather assist and comfort him in danger and want. * * * * * human life is sacred. it is man's most precious earthly possession; for without it he cannot enjoy any other. this commandment is meant to guard it. we dare not shorten another person's life, nor our own. god gives life, and he alone has the right to take it away. this commandment _forbids_ us to kill or injure other persons or ourselves. it _commands_ us to assist and comfort our neighbor in danger and want. i. what is forbidden. we must not . kill or injure other persons. _murder_. to destroy any human life, even if it be very young or yet unborn, is a great crime. he who commits murder is to be punished with death. [gen. : +] among the motives which prompt to murder are anger, hatred, [gen. : - ] envy, [gen. ] jealousy, revenge, [matt. : - , rom. : +] frivolity, avarice, robbery, and a desire to hide past sin. [ii sam. ] we must be on our guard against all that would ever tempt us to this great crime. _duels_. it is foolish as well as sinful to pretend to establish the right or wrong of a question by a duel. _unjust wars_ are wholesale murder. rulers must do all that they honorably can to prevent war. yet as a last resort to maintain the right, war is justifiable. _hatred_ is murder in the heart. "he that hateth his brother is a murderer." [i john : , matt. : , +, eph. : , +] _tempting others_ to useless risks in which they may perish or be injured, or to drunkenness, dissipation, etc. which will shorten their life, is a transgression of this commandment. _causing accidents_ by neglect, carelessness or bad workmanship, or _shortening other people's lives_ [gen. : - ] by maltreatment, overwork, worriment, etc. makes men guilty of sin against this commandment. _neglect to warn_ others of impending danger _or neglect to assist_ them in need may result in their injury or death. the law recognizes our right to defend our life when it is unjustly assailed. but killing others in self-defense must he our last resort. many persons act hastily. the official who inflicts the death penalty on condemned criminals is not guilty of wrong, but is doing his duty as an officer of the state. [rom : ] it is a sin to kill our neighbor's _soul_ by tempting him to sin, or enticing him to wrong-doing by our evil example. we must not .--kill or injure ourselves. suicide is often prompted by despair, remorse, [matt. : ] cowardice, recklessness, or insanity. but it is sinful as well as foolish and cowardly. he who commits it robs himself of the opportunity to repent, and leaves others to bear the burdens from which he shrank. if we are tempted to despair, we should not commit suicide, but seek comfort and strength in god's word. if we have fallen into disgrace by sin, we should repent and lead a better life. _duels_. we not only have no right to endanger another's life by a duel, but we have no right to endanger our own. the duel, which was once a common practice, has justly fallen under the condemnation of public opinion. _a life of sin_. impurity, drunkenness, gluttony, or dissipation will shorten our life, and make us die before our allotted time. _disregard of the laws of health_, overwork, needless exposure, carelessness, violent anger, needless worry, are all forbidden by this commandment. the voluntary sacrifice of our life for truth and right (martyrdom), or in defense of our country, or in an effort to rescue and save others, is not only justifiable but noble. [i john : ] ii. what is commanded. we should assist and comfort our neighbor. [gal. : +, luke : - , matt. : +, matt. : +, rom. : , matt. : , matt. : +, prov. : ] . in danger. we should warn him of danger. defend and rescue him. ward off danger from him. save him from worry and anxiety whenever we can. . in want. we should aid the poor and destitute. minister to the sick. comfort the afflicted and distressed. give to organized charities: orphanages, asylums, hospitals, rescue-work, etc. give to missions in order to save souls. questions.-- . what is to be said about the sacredness of human life? . what does this fifth commandment forbid? . what does it command? . whom are we forbidden to kill or injure? . mention some ways in which this commandment is broken with respect to others. . what is to be said about the sin of murder and its punishment? . what are some of the motives which prompt men to murder? . what is to be said about duels? . is war right? . what does the bible say about hatred? . what is to be said about useless risks, accidents, maltreatment, etc.? . what is to be said about neglecting to warn or assist others? . what is to be said about the right of self-defense? . what is to be said about the official who inflicts the death-penalty on criminals? . mention some ways in which this commandment is broken with respect to self. . what motives prompt men to suicide, and how should we guard against such a sin? . what is to be said about the folly and cowardice of the suicide's act? . what is to be said of the voluntary sacrifice of our life? . how are we to assist our neighbor in danger? . how are we to assist and comfort him in want? scripture verses.--gen. : . whoso sheddeth man's blood, by man shall his blood be shed; for in the image of god made he man. rom. : . dearly beloved, avenge not yourselves, but rather give place unto wrath; for it is written, vengeance is mine; i will repay, saith the lord. matt. : , . ye have heard that it was said by them of old time, thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: but i say unto you, that whosoever is angry with his brother without a cause shall be in danger of the judgment; and whosoever shall say to his brother, raca, shall be in danger of the council; but whosoever shall say, thou fool, shall be in danger of hell fire. eph. : , . let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice; and be ye kind one to another, tender-hearted, forgiving one another, even as god for christ's sake hath forgiven you. gal. : . as we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith. matt, : . blessed are the merciful: for they shall obtain mercy. matt. : , . but i say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you: that ye may be the children of your father which is in heaven. matt. : . therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets. reading.--cain kills abel. gen. : - . illustrations.--_murder_: cain; joab, ii sam. : , ; ahab and jezebel, i kings : - ; herod, matt. : - . _hatred_: joseph's brethren, gen. . _suicide_: saul, i sam. : ; judas, matt. : . _assisting and comforting_: the good samaritan, luke, : - . chapter x. the sixth commandment. purity. marriage. thou shalt not commit adultery. _what is meant by this commandment?_ we should so fear and love god as to be chaste and pure in our words and deeds, each one also loving and honoring his wife or her husband. * * * * * this commandment is meant to preserve our personal purity, and to guard the holy estate of marriage. it _forbids_ adultery and all impurity. it _commands_ chastity and purity in thought, word, and deed. i. purity. we should be chaste and pure _in heart._ we should keep our heart free from impure thoughts and desires. [matt. : +, prov. : +, ps. : ] god judges us by the state of our heart. [i sam. : ] unchaste thoughts must not be delighted in nor harbored, but subdued and stamped out. they poison the soul. they are themselves a transgression of this commandment, [matt. : +] and they lead to further transgressions of it by word and deed. in words. we must avoid immodest conversation, unchaste words, vile stories, and shameless jests. [eph. : - , eph. : +] such things are not smart, as many think, but vile and despicable. we should never take part in nor listen to a conversation which we would be ashamed to have overheard by persons whom we respect. in deeds. we should carefully avoid every act which would bring the blush of shame to our cheeks if it were known to our parents or others whose opinion we cherish. our bodies are to be god's temple, [i cor. : , +] and they dare not be given over to sin and impurity. [rom. : ] we should remember that god sees even in secret, and knows all our actions. [ps. : - ] _impurity_ of heart and life will not go unpunished. [i cor. : , +, gal. : - +] it is often followed by the most dreadful consequences: a ruined body, an enfeebled mind, a poisoned soul, a tortured conscience, public shame, dreadful disease and an untimely death. _to keep ourselves pure_ we should watch and pray, [matt. : +] avoid idleness, evil company, bad books and papers, indecent songs and pictures, immoral plays, intemperance in eating and drinking, and all that would incite to impurity. we should keep our minds occupied with good thoughts and desires, so that we have no room for evil ones. [rom. : ] ii. marriage. marriage is the union of one man and one woman for life in the bonds of love and faithfulness. _a holy estate_. marriage was instituted by god in eden [gen. : ] and was sanctioned by christ, who performed his first miracle at a wedding. [john : - ] it is a holy estate. celibacy is not a holier estate than marriage, as the roman catholic church maintains. [i tim. : - ] _indissoluble_. the marriage tie is binding until one of the married persons dies. [matt. : +] except by death, the marriage relation cannot be broken or dissolved without sin against this sixth commandment. [matt. : +, matt : ] if one party to the marriage is guilty of adultery, the innocent party may obtain a divorce. no other divorces are allowed by christ. _an important step_. marriage is a most important step in life. it must not be entered into hastily or thoughtlessly. if a mistake is made in the choice of a partner for life, the mistake can never be remedied. those who contemplate such a step should pray for god's guidance. marriage should not be entered upon for money, social advantages, and the like, but for love. parents should be consulted. while marriage by a civil magistrate is valid, christians should seek god's blessing upon their union and be married by his ordained servant. the laws of the state must be carefully obeyed. marriage between near relatives is forbidden by god's word. [lev. ] those who are married should, if possible, be of the same faith. marriages between protestants and roman catholics are seldom happy. _duty of husband_ [eph. : +, col. : ] _and wife._ [eph. : +, col. : ] each should love and honor his wife or her husband. the man is the head of the family, but he must not be a tyrant. the wife is not his slave, but his dearest companion. they are no longer two but one, with a common love, a common life, a common property, common children, common hopes and aspirations, and a common saviour. [i pet. : , i pet. : ] they should be patient with one another's faults, just to one another's virtues, and should unselfishly seek one another's happiness. they should live together in mutual love and faithfulness till separated by death. only when husband and wife continue to love and honor one another can they be happy. the breaking of the marriage covenant is followed by shame and misery. questions.-- . what is this commandment meant to preserve and guard? . what does it forbid and command? . what is it to be said about purity of heart? . what is to be said about purity in words? . what is to be said about purity in deeds? . mention some of the consequences which often follow upon impurity. . how may we keep ourselves pure? . what is marriage? . why is marriage a holy estate? . how long is the marriage tie binding? . when only and by whom dare a divorce be obtained? . why must marriage not be entered upon hastily or thoughtlessly? . what care should be exercised by those who think of being married? . what is the duty of husband and wife? scripture verses.--matt. : . blessed are the pure in heart: for they shall see god. prov. : . keep thy heart with all diligence; for out of it are the issues of life. matt. : . but i say unto you, that whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. eph. : . let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. i cor. : , . what i know ye not that your body is the temple of the holy ghost which is in you, which ye have of god, and ye are not your own? for ye are bought with a price; therefore glorify god in your body and in your spirit, which are god's. i cor. : , . know ye not that ye are the temple of god, and that the spirit of god dwelleth in you? if any man defile the temple of god, him shall god destroy: for the temple of god is holy; which temple ye are. gal. : - . now the works of the flesh are manifest, which are these, adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which i tell you before, as i have also told you in time past, that they which, do such things shall not inherit the kingdom of god. matt. : , watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak. matt. : . what therefore god hath joined together, let not man put asunder. matt. : . but i say unto you, that whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery. eph. : , husbands, love your wives, even as christ also loved the church, and gave himself for it. eph. : . wives, submit yourselves unto your own husbands, as unto the lord. reading.--the creation of eve, gen. : - ; or, the marriage at cana, john : - . chapter xi. the seventh commandment. property. honesty. thou shalt not steal. _what is meant by this commandment?_ we should so fear and love god as not to rob our neighbor of his money or property, nor bring it into our possession by unfair dealing or fraudulent means, but rather assist him to improve and protect it. * * * * * the object of this commandment is to protect every man in the possession of that which is lawfully his own. without such protection the individual could not support his life, and society could not exist. the industrious and thrifty would be at the mercy of the lazy and wicked. this commandment _forbids_ us to use dishonest means of acquiring property. it _commands_ us to assist our neighbor to improve and protect his own. property consists of whatever each person lawfully acquires of the earth's lands, forests, water, mines, houses, goods or money. it may be rightfully acquired by original claim, inheritance, gift, or labor of body or mind. honest labor united with economy is the best way to acquire it. unequal division. god, who is the absolute owner of all things, [i cor. : ] divides to each as he will. [jer. : ] he "maketh poor and maketh rich." [i sam. : , prov. : +] much poverty, however, is due to men's own laziness, idleness, [ii thess. : +] carelessness or extravagance; and much wealth has been wrongfully gained contrary to god's will as expressed in this commandment. _communism_, or the equal division of property among all men, is not practicable. it failed in the apostolic church. [acts : - ] if all things were equally divided, some would soon clamor for another division. poverty and riches. the happiest person is he who is neither rich nor poor, but has sufficient for his needs. [prov. : - +, prov. : - +] poverty may tempt a man to dishonesty; and riches may lead him to avarice, hardness of heart, worldliness and extravagance. [i tim. : , , i tim. : +] riches make it hard for a man to enter into the kingdom of god. [matt. : +, matt. : ] we should respect men for what they are, and not for what they have. we should not flatter the rich nor despise the poor. [jas. : - ] use of property. god entrusts earthly property to us as his stewards. [luke : - , matt. : - , luke : - ] whether we are rich or poor, we should so use our property as to be able to give an account to god. _for ourselves_ and those dependent on us [i tim. : +] we should use it for the supply of our bodily needs (food, clothing, shelter, a reasonable amount of pleasure) and of our spiritual needs [luke : +, matt. : , i cor. : ] (the church and the gospel). _for our fellow-men_ we should, when necessary, use it according to our ability for their bodily needs (the poor) and their spiritual needs (home and foreign missions). [matt. : ] i. what is forbidden. . robbing our neighbor. the grossest forms of dishonesty are robbery, theft, burglary, embezzlement, and forgery. these are recognized by all as wrong. but it is also wrong to bring our neighbor's property into our possession, by . unfair dealing and fraudulent means, [prov. : , lev. : , , ps. : , jer. : , lev. : , , hab. : , prov. : , deut. : , jas. : , prov. : ] such as concealing stolen property, withholding lost or borrowed property, evading taxes, refusing to pay debts, wilful idleness and beggary, betting and gambling, lotteries and chancing, bribery, useless lawsuits, negligent management of another's property, stealing car-rides, unfaithful labor, insufficient wages, cornering the market, overcharging, usury, adulterating goods, giving short weight or measure, and cheating of any kind. . _dishonesty in the heart_. dishonesty has its source in the covetousness and greed of the human heart. [mic. : ] men first covet, and then steal or defraud. we must beware of covetousness. [luke : +] the love of money is a root of all evil. [i tim. : +] we must be honest even in small matters. he who is dishonest in little will be dishonest in much. [luke : ] we must avoid all that would tempt us to dishonesty; namely, evil companions, idleness, speculation, extravagance, etc. ii. what is commanded. we should . assist our neighbor to improve and protect his property. [exod. : , , matt. : ] we should help him to get along well in the world, and do what we can to prevent him from being deprived of his possessions. . _restore to the real owner_ whatever has been dishonestly gotten. [luke : ] . _be ready to use our money_ and property in order to help and benefit our neighbor. [eph. : +, heb. . +, i pet. : ] we must be helpful and charitable toward our fellow-men. questions.-- . what is the object of the seventh commandment? . what does this commandment forbid? . what does it command? . how may property be rightfully acquired? . explain why property is unequally divided among men? . what is to be said about communism? . why is he who is neither rich nor poor the happiest man? . what is the right use of property? . mention some gross forms of dishonesty? . mention some other ways in which this commandment is broken? . where does dishonesty have its source? . if we would be honest, what must we guard against? . in what ways does this commandment require us to assist our neighbor? scripture verses--prov. : . the rich and poor meet together: the lord is the maker of them all. ii thess. : . this we commanded you, that if any would not work, neither should he eat. prov. : - . two things have i required of thee; deny me them not before i die: remove far from me vanity and lies; give me neither poverty nor riches; feed me with food convenient for me: lest i be full, and deny thee, and say, who is the lord? or lest i be poor, and steal, and take the name of my god in vain. prov. : - . better is little with the fear of the lord, than great treasure and trouble therewith. better is a dinner of herbs where love is, than a stalled ox and hatred therewith. i tim. : . charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living god, who giveth us richly all things to enjoy. matt. : . and again i say unto you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of god. i tim. : . but if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel. luke : . and he said unto them, take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth. i tim. : . for the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. eph. : . let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. heb. : . but to do good and to communicate forget not: for with such sacrifices god is well pleased. reading.--the unjust steward, luke : - ; or, matt. : - . illustrations.--_poverty and riches_: the rich man and lazarus, luke : - ; the rich fool, luke : - ; the prodigal son, luke : seq. _dishonesty_: achan, josh. . gehazi, ii kings . judas, luke : , ananias and sapphira, acts . _benevolence_: the good samaritan, luke : - ; dorcas, acts : ; cornelius, acts : . chapter xii. the eighth commandment. truthfulness. thou shalt not bear false witness against thy neighbor. _what is meant by this commandment?_ we should so fear and love god as not deceitfully to belie, betray, slander, nor raise injurious reports against our neighbor, but apologize for him, speak well of him, and put the most charitable construction on all his actions. * * * * * the object of this commandment is to secure truthfulness, [eph. : +] and to guard our good name. [prov. : +] without truthfulness we could not believe anything we heard, and the utmost confusion would prevail in the affairs of men. a good name is one of our most precious earthly possessions. this commandment _forbids_ all lying. it _commands_ perfect truthfulness and a charitable judgment of others. i. what is forbidden. all lying is forbidden. [ps. : +] false witness against other _persons_ is the worst form of lying. all lesser forms of lying are forbidden along with the greater. . _false witness against our neighbor._ we must not tell a falsehood about another person either in court or in every-day life. we must not belie him, that is, tell an untruth about him. betray. [prov. : +, prov. : ] we must not abuse our neighbor's confidence by revealing his innocent secrets, and thus annoying or harming him. one who pretends to be another's friend, and yet betrays him, is acting a lie. we dare not, however, hide crime; and we must tell what we know about others if the court, or parents, or persons who have a right to know, inquire of us. slander nor raise injurious reports. [exod. : +, lev. : , ps. : - ] we must not invent nor repeat false reports concerning our neighbor. we must not say behind his back what we fear to say to his face. we must not magnify his faults, [matt. : - ] nor impute evil motives to him, nor make his words and conduct look as bad as possible. the slanderer is worse than a thief and causes incalculable suffering and misery. [prov. : +, jas. : - ] we should remember that words once spoken live on for good or evil, and cannot be unsaid; and that we must give an account to god for every word we speak. [matt. : ] . _lying of any kind._ a lie is a conscious falsehood uttered with the purpose of deceiving. it may be acted as well as spoken. [prov. : ] we must not deceive nor try to deceive others by telling an untruth, by hiding the truth or a part of it, by hypocrisy, flattery, boasting, broken promises, conventional lies, "white lies," "lies of necessity," guesses given as facts, etc. ii. what is commanded. . _truthfulness._ truth is of god; [deut. : ] lying is of the devil. [john : ] as children of god we must be truthful. [col. : +] a liar is an abomination in god's sight. [prov. : , prov. : ] if necessary, we should be ready to suffer and die for the truth. . _a charitable judgment of others._ we should apologize for our neighbor, and defend him when his character is unjustly assailed. [matt. : , prov. : , ] we must be careful, however, not to excuse or make light of sin. [isa. : +] we should speak well of him whenever we can do so truthfully. we should speak of his virtues rather than of his faults. [matt. : , +, jas. : ] if we cannot speak well of him, then, unless it is absolutely necessary, we had better not speak of him at all. we should put the most charitable construction on all his actions. [i pet. : +, i cor. : - , gal. : ] we should, as far as possible, make the best and not the worst of what our neighbor says and does. we should think and speak of him only in kindness. questions.-- . what a the object of this commandment? . what does it forbid? . what does it command? . what is the worst form of lying? . what is included under false witness? . what is meant by belying our neighbor? . what is to be said about betraying him? . what is to be said about slander and the slanderer? . define a lie. . in what ways do men speak and act lies? . why should we be truthful? . what is to be said about apologizing for our neighbor? . what rule should we follow in speaking of others? . how should we think and speak of our neighbor? scripture verses.--eph. : . wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another. prov. : . a good name is rather to be chosen than great riches, and loving favour rather than silver and gold. ps. : . keep thy tongue from evil, and thy lips from speaking guile. prov. : . a talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter. exod. : . thou shalt not raise a false report: put not thine hand with the wicked to be an unrighteous witness. matt. : - . and why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? or how wilt thou say to thy brother, let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye. prov. : . a man that beareth false witness against his neighbour is a maul, and a sword, and a sharp arrow. col. : . lie not one to another, seeing that ye have put off the old man with his deeds. is. : . woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! matt. : , . judge not, that ye be not judged. for with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. i pet. : . and above all things have fervent charity among yourselves: for charity shall cover the multitude of sins. reading.--the false witnesses against stephen, acts : - . illustrations.--_false witness_: against christ, matt. : ; against naboth, i kings : ; against paul, acts : . _slander_: absalom against david, ii sam. : seq.; _lying_: jacob, gen. : ; jacob's sons, gen. : . _betrayal_: judas. _speaking well_: jonathan, i sam. : . chapter xiii. the ninth and tenth commandments. a right heart. thou shalt not covet thy neighbor's house. _what is meant by this commandment?_ we should so fear and love god as not to desire by craftiness to gain possession of our neighbor's inheritance or home, or to obtain it under the pretext of a legal right; but be ready to assist and serve him in the preservation of his own. * * * * * thou shalt not covet thy neighbor's wife, nor his manservant, nor his maid-servant, nor his ox, nor his ass, nor anything that is thy neighbor's. _what is meant by this commandment?_ we should so fear and love god as not to alienate our neighbor's wife from him, entice away his servants, nor let loose his cattle, but use our endeavors that they may remain and discharge their duty to him. * * * * * both these commandments forbid coveting; hence, we may consider them together. they deal with the root and source of all sin; namely, the evil lusts and desires of the heart. [matt. : +, jas. : , ] the object of these two commandments is to emphasize the necessity of a right state of heart. [i sam. : +, matt. : ] all the commandments must, indeed, be kept in thought as well as in word and deed. but by adding these two special commandments against coveting, god desires to impress upon us most strongly that wrong thoughts and desires make us guilty before him. we are not keeping god's commandments unless we are free from the _desire_ to transgress them. as a man "thinketh in his heart, so is he." [prov. : ] the heart by nature sinful. we are born with a sinful nature and a natural inclination to evil (original sin), which we have inherited from our ancestors as a result of the fall into sin. [john : +, jer. : ] this natural inclination to evil manifests itself in wrong thoughts and desires which arise in the heart. [rom. : , +] these wrong desires or lusts are in themselves sinful: and if they are not subdued, they lead to sins of words and deeds. [jas. : , +] these commandments _forbid_ us to covet anything that is our neighbor's. they _command_ us to assist and serve him in retaining his own. i. what is forbidden. coveting, to covet means to desire what we have no right to have. to wish to obtain something in a lawful way is not coveting. but we must not have . _an unlawful desire_ [gal. : +] for our neighbor's possessions, whether it be his property, wife, servants, cattle, or anything that is his. we must not envy him on account of them, nor begrudge them to him, nor wish that we had them in his stead. we must not make . _any attempt to gratify such unlawful desires_ and to gain possession of our neighbor's inheritance or home by craftiness, shrewdness, cunning, deceit and the like. [prov. : ] nor dare we seek to obtain it under the pretext of a legal right; that is, by ways which human laws allow and appear to sanction, but which are not right before god. [matt. : +] nor dare we attempt to alienate (estrange), entice or drive away from him his wife, servants, or cattle, by persuasion, flattery, falsehood, promises, threats, or force. ii. what is commanded. assistance and service. we should . assist and serve him in the preservation of his own. [phil. : +, gal. : ] instead of wishing to get his property away from him, we should most heartily wish that he may be able to keep it, and should help him to retain it. we should . use our endeavors that they who belong to him may remain and discharge their duty to him. we should help him to retain their affection and faithfulness. we should heartily wish them to remain, and persuade them to do so. questions.-- . why may these two commandments be considered together? . with what do they deal? . what is the object of these two commandments? . when only are we keeping god's commandments? . what is to be said about the natural state of the heart. . what do these commandments forbid? . what do they command? . define coveting. . if we would avoid breaking this commandment, what must we not do? . how should we be of assistance and service to our neighbor? * * * * * scripture verses.--matt. : . for out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. i sam. : . the lord seeth not as man seeth; for man looketh on the outward appearance, but the lord looketh on the heart. john : . that which is born of the flesh, is flesh; and that which is born of the spirit is spirit. rom. : , . for i know that in me (that is, in my flesh) dwelleth no good thing: for to will is present with me; but how to perform that which is good i find not. for the good that i would, i do not: but the evil which i would not, that i do. jas. : , . but every man is tempted, when he is drawn away of his own lust, and enticed. then when lust hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death. gal. : . and they that are christ's have crucified the flesh with the affections and lusts. matt. : . woe unto you, scribes and pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer: therefore, ye shall receive the greater damnation. phil. : . look not every man on his own things, but every man also on the things of others. reading.--naboth's vineyard, i kings : - . illustrations.--_coveting_: ahab; david, ii sam. ; absalom, ii sam. . _assistance and service_: paul, philemon - . chapter xiv. the conclusion of the commandments. punishment or blessing. _what does god declare concerning these commandments?_ he says: "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 showing mercy unto thousands of them that love me and keep my commandments." _what in meant by this declaration?_ god threatens to punish all those who transgress these commandments; we should therefore dread his displeasure and not act contrarily to these commandments. but he promises grace and every blessing to all who keep them; we should therefore love and trust in him, and cheerfully do what he has commanded us. * * * * * a jealous god. god claims our highest love, and is grieved and offended if we turn our affections away from him and disobey his law. he will punish or bless men according as they hate or love him: [rom. : - , deut. : - , gal. : - ] "to the third and fourth generation of them that hate him," and "unto thousands of them that love him and keep his commandments." i. punishment. god threatens to punish . _whom?_ all those who transgress these commandments [rom: : +, lev : - , isa : , ezek. : +, rom. : +] by commission, (doing what is forbidden) or omission (not doing what is commanded), whether it be transgression by deed or word or thought. every transgression, great or small, is sin, and makes men guilty and punishable. [gal. : ] . _why?_ because justice demands it. [gal. : +] god cannot be unjust. he cannot overlook or excuse sin. [eccl. : ] earthly governments must and do punish offenders, or they would be unjust to those persons who obey the law. a law without a penalty would amount to nothing. god, who governs the universe, is and must be just. [gen. : +] . _how?_ _in this world_ god punishes sin by pangs of conscience; [matt. : , matt. : - ] pains and sufferings which are the results of wrong-doing, [jer. : ] _e.g._, the results of drunkenness and licentiousness; legal penalties which the state, as god's servant to punish crime, inflicts by fines, imprisonment and hanging; [rom. : ] special judgments upon individuals [ cor. : ] in the form of sickness, accidents and reverses, though we must remember that afflictions are not always a judgment, but are often sent upon the godly as a chastening; [heb. : +] general judgments upon wicked communities, such as that which god sent upon sodom and gomorrah. [gen. : ] children are often obliged to suffer for the sins of their parents. [jer. : ] if the children also are wicked, their sufferings are a punishment; [ezek. : , prov. : , rom. : ] if they are godly, their sufferings are a chastening. _in the next world_ god will punish by exclusion from heaven and from his presence; [matt. : ] and by eternal misery in hell. [rev. : , matt. : ] ii. blessing. god promises grace and every blessing. [rom. : +] . _to whom?_ to all who keep these commandments. it is true, all men are sinners, and no one keeps these commandments perfectly. [rom. : +] but the godly try earnestly to keep them, [i cor. : ] and are truly sorry for every failure to do so. [rom. : ] to them, therefore, god promises grace and every blessing. . _why?_ god will bless them, not because they have earned a reward, but because he is merciful and gracious. [ps. : +, joel : ] we cannot earn anything from god but punishment. his blessing is bestowed upon us solely as a gift of grace. . _how?_ _in this world_ god blesses the godly with: peace of heart; [john : ] his favor and guidance; [ps. : +] true success in life; [rom. : ] and a blessed hope of salvation. [rev. : +] children and remote descendants share in the blessing of godly ancestors. _in the next world_ god will grant them: entrance into heaven for christ's sake; [matt. : ] and eternal glory and blessedness. [john : - , rev. : ] a warning. an impenitent life will bring upon us god's punishment in time and eternity. we should therefore dread his displeasure, and not act contrarily to these commandments. an encouragement. a _godly life_ will bring upon us god's blessing in time and eternity. we should therefore love and trust in him, cheerfully do what he has commanded us. the ten commandments condemn us; for we have broken them by thought, word, and deed. [john : - +, rom : , eccl : , jas : +] we are not able to keep them perfectly. [rom : - ] consequently we cannot be saved by them. [gal : ] they are meant to show us our sinfulness, [rom : ] to lead us to repentance, and to direct as to christ for salvation. [gal : ] we can be saved only through him. [john : +, acts : +] we are taught concerning christ, and confess our faith in him in the second part of the catechism which now follows, namely, the creed. questions.-- . what does god mean when he says that he is a jealous god? . whom will god punish? . why will he punish? . how does he punish? . to whom does god promise grace and blessing? . why will he bless them? . how will he bless them? . what warning is contained in the conclusion of the commandments? . what encouragement is contained in it? . why can we not be saved by the ten commandments? . what are the commandments meant to do? . how only can we be saved? , where are we taught concerning christ? scripture verses.--rom. : . for the wrath of god is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. ezek. : . the soul that sinneth, it shall die. rom. : . for the wages of sin is death; but the gift of god is eternal life through jesus christ our lord. gal. : . be not deceived; god is not mocked: for whatsoever a man soweth, that shall he also reap. gen. : . shall not the judge of all the earth do right? heb. : . whom the lord loveth he chasteneth. rom. : . but glory, honour, and peace, to every man that worketh good; to the jew first, and also to the gentile. rom. : . for all have sinned, and come short of the glory of god. ps. : . for as the heaven is high above the earth, so great is his mercy toward them that fear him. ps. : - . the eyes of the lord are upon the righteous, and his ears are open unto their cry. rev. : . be thou faithful unto death, and i will give thee a crown of life. i john : - . if we say that we have no sin, we deceive ourselves, and the truth is not in us. if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. jas. : . for whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. john : . jesus saith unto him, i am the way, the truth, and the life: no man cometh unto the father, but by me. acts : . neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. reading.--the fall into sin and its punishment, gen. . illustrations.--_punishment_: adam and eve; cain, gen. : - ; the deluge, gen. - ; sodom and gomorrah, gen. ; the ten plagues, exod. - ; korah, numb. ; saul, i sam. ; the assyrian and babylonian captivities, ii kings , ii kings . _blessing_: abraham, gen. : ; joseph, gen. : - ; david, ii sam. : ; cornelius, acts : . part ii. the creed. chapter xv. creeds or confessions. the creed, from the latin _credo, i believe_, means that which we as christians believe. the creed given in our catechism is the apostles' creed. it is so called, not because it was written by the apostles, but because it contains, in a brief summary, the doctrines which the apostles taught. it grew out of the words of the baptismal formula: "in the name of the father and of the son and of the holy ghost." [matt : ] it has come down to us from the early centuries of the church's history, and is _her confession of faith_. it should be our confession also; we should say from the heart, "i believe in god, etc." there are two kinds of creeds or confessions of faith:-- i. _oecumenical_ or universal creeds, which are accepted by the whole christian church throughout the world. they are . the apostles' creed. . the nicene creed. . the athanasian creed. ii. _particular_ creeds or confessions, which are accepted by the various churches and denominations as their distinctive confessions. our lutheran confessions are:-- . the augsburg confession. . the apology (defense) of the augsburg confession. . the schmalcald articles. . the small catechism. . the large catechism. . the formula of concord. these nine confessions together form the book of concord. the apostles' creed contains, in three articles, a statement of what the triune god, the father, the son, and the holy ghost, has done and still does for us. article i. treats of god the father and his work of _creation_. article ii. treats of god the son and his work of _redemption_. article iii. treats of god the holy ghost and his work of _sanctification_. the trinity. there is only one god, [deut. : ] but there are three persons, father, son, and holy ghost. hence, we say that god is the holy trinity, or the three in one. we cannot understand or explain how god can be three persons and yet only one god. but we must not expect with our finite mind to comprehend the infinite god. we must accept the truth concerning god as he himself has revealed it to us in his word. he plainly tells us that he is one; for he says, "_i_ am the lord thy god; thou shalt have no other gods before _me_." [exod. : - ] yet he also plainly tells us that there are three persons. they are expressly mentioned in christ's command to his disciples, "go ye, and make disciples of all nations, baptizing them in the name of the father and of the son and of the holy ghost." [matt. : ] and they were all revealed at the baptism of jesus, when the father spoke from heaven and said, "this is my beloved son in whom i am well pleased," and the holy ghost descended on jesus in the form of a dove. [matt. : - ] each person of the holy trinity has a share in the work of our salvation. the father sent his son to save us; [john : ] the son became man and died for us; [rom. : ] and the holy spirit applies redemption to our souls [i cor. : ] through the word of god and the sacraments. questions.-- . define the word creed. . why is the apostles' creed so called? . how did it originate? . what two kinds of creeds are there? . name the oecumenical creeds. . name the particular creeds or confessions of the lutheran church? . what does the apostles' creed contain? . of what do the three articles of the apostles' creed treat? . what is meant by the holy trinity? . how do we know that god is only one god? . how do we know there are three persons? . how do the three persons of the trinity share in the work of our salvation? chapter xvi. the first article. of god the father, or creation. i believe in god the father almighty, maker of heaven and earth. _what is meant by this article?_ i believe that god has created me and all that exists; that he has given and still preserves to me my body and soul, with all my limbs and senses, my reason and all the faculties of my mind, together with my raiment, food, home and family, and all my property: that he daily provides me abundantly with all the necessaries of life, protects me from all danger, and preserves me and guards me against all evil; all which he does out of pure, paternal and divine goodness and mercy, without any merit or worthiness in me; for all which i am in duty bound to thank, praise, serve and obey him. this is most certainly true. i believe in, that is, i trust in, i rely upon. god the father, he is the father of my lord jesus christ, [matt. : ] and the first person of the holy trinity. through christ he is also my father. [john : , eph. : +] almighty, he is able to do all things, and to help me in every time of need. maker of heaven and earth. [ps. : ] he has made all things,--the universe and all that it contains. the world did not come into being of itself or by chance, nor did it exist from eternity. god made it out of nothing. in the beginning he created the heaven and the earth. [gen. : +, ps : , ] they were at first a formless mass; [gen. : ] but in six days god fashioned the formless mass into the world as it now exists. on these six days he created, . light, . the firmament, . land and sea, . sun, moon and stars, . fishes and birds, . beasts and man. [gen : - ] god's chief creatures are the angels in heaven and men on earth. all his creatures, as they came from his hands, were very good. [gen. : ] but some of the angels sinned, and became bad angels or devils. [ii pet. : ] and man also, though created in the image of god, fell into sin, and lost his original righteousness and holiness. [gen. , gen. : , eph. : ] luther's explanation of this article in the catechism tells us: i. what god has done and still does for me, ii. why god does all this for me, iii. what i owe to god in return. i. what god has done and still does for me. i believe that god has . created me [job. : +] and all that exists; [neh. : , col. : +] that he has given to me my body,--with all my limbs and senses. though my body, like that of the beasts, is made of the dust of the ground, [gen. : +] it is vastly superior to their bodies, and is a marvelous piece of divine workmanship, [ps. : ] exquisitely adapted to be the earthly tabernacle of the soul which inhabits it. my soul, [gen. : +]--my reason and all the faculties of my mind, by which i am placed so far above the brute creation. god made the human soul to be a likeness of himself; [gen. : , gen. : ] that is, he gave to man in a limited measure those powers and faculties which he himself possesses in unlimited and infinite measure. and while the human mind has become dimmed by the fall, its powers and faculties are still most wonderful. . preserves me. [neh. : ] all that has helped to support my life has been god's gift; namely, my raiment, food, home and family, and all my property. i continue to live because he sustains me. [jas. : +, acts : +] he daily provides me abundantly with all the necessaries of life. [ps. : - +] his care for me is a constant, daily care. his mercies are new every morning. [matt. : - +, lam. : - +] he protects me from all danger, seen and unseen. [ps. : , matt. : ] i am beset with perils on every hand. if god withdrew his protecting hand, i should perish immediately. he preserves me and guards me against all evil. [ps : , +] no real evil can come upon god's children. what seems an evil is meant for a good purpose, and is a blessing in disguise. [rom. : +, isa. : - , jer. : , ps. : +] ii. why god does all this for me. he does it purely . out of paternal and divine goodness and mercy. [ps. : +] it is paternal or fatherly [ps : +] goodness and mercy, because he is my father through jesus christ, and loves me as his child. it is divine goodness and mercy, because god is love, [i john : +] and only his unspeakable love could move him to bestow his great benefits upon sinful men, even upon the wicked and unthankful. [matt. : +] . without any merit or worthiness in me. [gen. : +] i have merited (deserved) nothing and i am worthy of nothing but punishment; for i am a sinful being, [ps. : ] and i have broken god's law many times by thoughts and words and deeds. [jer. : ] iii. what i owe to god in return. for all his goodness and mercy i am in duty bound [ps. : +, ps. : ] . to thank and praise him. i must not receive god's benefits as a matter of course, but must recognize them as gifts of his grace, and daily thank and praise him in my heart and with my lips. [ps. : +] . to serve and obey him. i must show my gratitude in my life by obeying god's commandments and giving myself with all my heart to his service. [rom. : +] this is most certainly true; namely, . that all the blessings i enjoy come from god, . that they are the gifts of his grace and that i am unworthy of them, . that i owe to god the fullest gratitude of heart and life. questions.-- . what does "i believe" mean? . why do we say "god the _father_"? . what does "almighty" mean? . what has god made? . name his chief creatures. . what three things does luther's explanation of this article tell us? . what has god done and what does he still do for us? . in creating us, what has god given us? . how does he preserve us? . why does god do all this for us? . why are we not worthy of it? . what do we owe to god in return? . what is meant by thanking and praising him? . what is meant by serving and obeying him? . what is most certainly true according to this article? scripture verses.--eph. : . blessed be the god and father of our lord jesus christ, who hath blessed us with all spiritual blessings in heavenly places in christ. gen. : . in the beginning god created the heaven and the earth. job : . the spirit of god hath made me, and the breath of the almighty hath given me life. col. : . for by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him. gen. : . and the lord god formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. jas. : . every good gift and every perfect gift is from above, and cometh down from the father of lights, with whom is no variableness, neither shadow of turning. acts : . for in him we live, and move, and have our being. ps. : , . the eyes of all wait upon thee; and thou givest them their meat in due season. thou openest thine hand, and satisfiest the desire of every living thing. matt. : , therefore take no thought, saying, what shall we eat? or, what shall we drink, or, wherewithal shall we be clothed? (for after all these things do the gentiles seek:) for your heavenly father knoweth that ye have need of all these things. lam : , . it is of the lord's mercies that we are not consumed, because his compassions fail not. they are new every morning. ps. : . the angel of the lord encampeth round about them that fear him, and delivereth them. ps. : , . the lord is thy keeper: the lord is thy shade upon thy right hand. the lord shall preserve thy going out and thy coming in from this time forth, and even for evermore. rom. : . and we know that all things work together for good to them that love god, to them who are the called according to his purpose. ps. : . yea, though i walk through the valley of the shadow of death, i will fear no evil: for thou art with me; thy rod and thy staff they comfort me. ps. : . like as a father pitieth his children, so the lord pitieth them that fear him. i john : . god is love; and he that dwelleth in love dwelleth in god, and god in him. matt. : . he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. gen. : . i am not worthy of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant. ps. : . what shall i render unto the lord for all his benefits toward me? ps. : . bless the lord, o my soul: and all that is within me, bless his holy name. bless the lord, o my soul, and forget not all his benefits. rom. : . i beseech you therefore, brethren, by the mercies of god, that ye present your bodies a living sacrifice, holy, acceptable unto god, which is your reasonable service. reading.--the creation of the world, gen. . illustrations.--_provides_: manna, exod. : ; elijah, i kings : , ; feeding the five thousand, matt. : - . _protects_: the israelites, exod. : _seq._; daniel, dan. : ; paul, acts : - ; acts : - . _guards from evil_: joseph; job. _thankfulness_: noah, gen. : ; the samaritan, luke : , . chapter xvii. the second article of god the son, or redemption. 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, dead and buried; he descended into hell; the third day he rose again from the dead: he ascended into heaven, and sitteth on the right hand of god the father almighty; from thence he shall come to judge the quick and the dead. _what is meant by this article?_ i believe that jesus christ, true god, begotten of the father from eternity, and also true man, born of the virgin mary, is my lord; who has redeemed me, a lost and condemned creature, secured and delivered me from all sins, from death and from the power of the devil, not with silver and gold, but with his holy and precious blood, and with his innocent sufferings and death, in order that i might be his, live under him in his kingdom, and serve him in everlasting righteousness, innocence, and blessedness, even as he is risen from the dead, and lives and reigns to all eternity. this is most certainly true. * * * * * the second article treats of jesus christ, the son of god, and his work of redemption. prompted by his infinite love, god pitied our lost race, and determined to save us by sending a redeemer in the person of his only son. [john : +, i tim. : +] throughout the centuries of old testament history he repeatedly gave the promise of redemption: in eden, [gen. : ] to the patriarchs, [gen. : , gen. : ] to david, [ii sam. : - ] and through the prophets. [isa. : - , mic. : ] in the fulness of time god seat his son into the world. [gal. : ] article ii. and its explanation may be analyzed as follows:-- i. our lord. . _his names_: jesus, christ. . _his person and nature_: true god and true man. . _his life_: his humiliation and his exaltation. ii. his work of redemption. . _whom he has redeemed._ . _from what he has redeemed me._ . _how he has redeemed me._ . _why he has redeemed me._ our lord. i. his names. i believe that jesus. this was our lord's personal name, given to him by the angel. [matt. : ] it signified, "he shall save." christ. this was his official name, corresponding with the old testament name "messiah," [john : ] and signified "the anointed one." god anointed him with the holy spirit for the work of redemption, [luke : - ] to a threefold office:-- . as prophet, to teach us god's will. [acts : ] . as priest, to atone for our sins, and to intercede for us. [heb. : ] . as king, [matt. : , rev. : ] to reign over us in the kingdom of power, of grace, and of glory. ii. his person and nature. he is true god, begotten of the father from eternity. christ is true god, [rom. : +] just as the father is god. [john : +, john : +, john : +, mat. : ] he is the son of god, not as a good or great man who has been received or adopted as god's son, but he is in his very nature the son of god, _begotten by his father_ [john : +] _from all eternity_. [john : , john : ] he is "god of god, light of light, very god of very god, begotten, not made, being of one substance with the father." [john : +] the scriptures show this by ascribing to him divine names, attributes, power, honor, and works. at his baptism and at his transfiguration the father spoke from heaven, and said, "this is my beloved son, in whom i am well pleased." [matt. : , matt. : ] his divine nature is proved by his teaching, his miracles, his holy life, and especially by his resurrection from the dead. also true man, born of the virgin mary. christ was in all respects a human being such as we are, except that he was without sin. [i pet. : +] he was "conceived by the holy ghost," and thus had god alone for his father. [luke : ] but he was "born of the virgin mary," [luke : ] with a human body [heb. : ] and soul. [matt. : ] he grew, increased in wisdom and stature, [luke : ] and reached the age of manhood. he suffered our human wants, [matt. : , john : - ] such as hunger, thirst, weariness, and pain. he was moved by human emotions, [luke : , matt. : , matt. : ] such as joy, sorrow, and indignation. he wept, [john : ] prayed, [matt. : ] suffered, and died. [i pet. : - ] he could not have done these things if he had not been true man. christ is therefore both god and man in one person. [rom. : - , john : +] consequently he is the _god-man._ it was necessary that the redeemer should be both god and man. [i tim. : +] if he had not been god, but only man, he could not have paid a sufficient ransom for our deliverance from sin, nor have acquired any merit to bestow upon us. even a sinless man could have saved no one but himself. on the other hand, if christ had not become man, but remained god only, he could not have put himself in our place under the law, nor have suffered and died in our stead. but as the _god-man_, christ was able to accomplish, and did perfectly accomplish, our redemption. [rom. : +] thus he became and is my lord, who has redeemed me, and in whom i trust for salvation. [rom. : - , rom. : +] questions.-- . of what does the second article treat? . how did god plan to save man? . analyze the second article and its explanation. . give the meaning of the names of our lord. . what was christ's threefold office? . what is to be said about the person and nature of christ? . in what sense is christ the son of god, and how do we know it? . how do you know that christ was true man? . why was it necessary that the redeemer should be both god and man? . what name do we give to christ in view of his two-fold nature? scripture verses.--john : . for god so loved the world, that he gave his only begotten son, that whosoever believeth in him should not perish, but have everlasting life. i tim. : . this is a faithful saying, and worthy of all acceptation, that christ jesus came into the world to save sinners; of whom i am chief. rom. : . christ came, who is over all, god blessed for ever. john : . that all men should honour the son, even as they honour the father. he that honoureth not the son honoureth not the father which hath sent him. john : . and thomas answered and said unto him, my lord and my god. john : . jesus said unto them, verily, verily, i say unto you, before abraham was, i am. john : . i and my father are one. i pet. : . who did no sin, neither was guile found in his mouth. john : . and the word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the father,) full of grace and truth. rom. : . being justified freely by his grace through the redemption that is in christ jesus. rom. : . therefore being justified by faith, we have peace with god through our lord jesus christ. reading.--the birth of jesus, luke : - ; or, the eternal word, john : - . chapter xviii. our lord. iii. his life. the saviour's life includes two states; namely, his humiliation and his exaltation. his humiliation. christ's state of humiliation comprises his life on earth, during which he laid aside the full use of his divine glory and was content to appear among men in the form of a servant. he humbled himself, and became obedient unto death, even the death of the cross, [phil. : +] in order that he might redeem us. he gave men glimpses of his divine glory: in the authority with which he taught, [matt. : - ] in the holy life which he led, [john : ] and in the miracles which he performed. [john : ] but in general he appeared like other men. this state of humiliation includes five stages:--he was . conceived by the holy ghost, born of the virgin mary. christ might have appeared among men in the full splendor of his divine glory and majesty. but, in order to redeem us, he was content to be born in poverty, [luke : , ii cor. : +, matt. : +] to grow up in obscurity, [matt. : ] and to appear to most men as if he were simply a man. . suffered under pontius pilate. the whole life of jesus on earth was a life of suffering endured for our sakes. he bore all the trials and hardships which have come upon our race as a result of its sinfulness. he also suffered constant persecution at the hands of his enemies. [heb. : ; john : ] but his greatest sufferings came at the end of his life, in the agony of gethsemane, [matt. : - ] in the mock-trial before the jewish council, [matt. : - ] and in his sufferings under pontius pilate, the roman governor. [matt. : - ] he was mocked, spitefully entreated, spitted on, crowned with thorns, and scourged; and then he . was crucified. [luke : ] though innocent and holy, he was treated as though he were a malefactor, and was put to a cruel and shameful death. he was nailed to a cross, and left suspended there till he died. so great was his agony, that he cried out, "my god, my god, why hast thou forsaken me?" [mark : ] . dead. after unspeakable sufferings, jesus died on the cross. [mark : ] he was really, and not seemingly, dead. [john : - ] he voluntarily gave up his life for ours. [john : - +] his death was _vicarious_. he suffered the penalty for our sins. [i pet. : , isa. : +] . buried. his body was laid away in the grave, where our bodies shall decay. but since christ was "the holy one of god," his body could not "see corruption." [ps. : ] his exaltation. after the work of redemption was completed, christ assumed the full use of the glory and majesty which had belonged to him as the son of god from eternity; his human nature was exalted to a full share in the glory of his divine nature. [phil. : - +] he had humbled himself as a man; and he was exalted as a man. his divine nature, being unchangeable, can neither be humbled nor exalted. [heb. : ] christ's exaltation, like his humiliation, includes five stages:-- . he descended into hell. immediately before his resurrection he descended into the place of the departed spirits and proclaimed his victory. [i pet. : ] . the third day he rose again from the dead. having paid in full the penalty for our sins, he rose again from the dead, triumphant, on the third day (easter). he had power to lay down his life, and power to take it again. [john : ] as his death had been a real death, so his resurrection was a real resurrection. he re-appeared to his disciples, not as a spirit, but with the same body that was crucified, the prints of the nails and of the spear being plain in his hands and side. [luke : - ] but his body was a transformed and glorified body, with new properties and powers. [john : ] _the resurrection a fact_. the reality of the resurrection is established beyond all doubt. the strongest proof of its reality is found in the fact that the disciples themselves were so unwilling to believe it, but were obliged to do so by the evidence of their own senses. even the doubting thomas exclaimed, "my lord, and my god." [john : ] during the forty days between his resurrection and his ascension the lord gave his disciples so many proofs of his resurrection that all their doubts were removed. [acts : ] the women on easter morn found the grave empty and were told by an angel that he had risen. [mark : ] he was seen by mary in the garden, [john : - ] by peter, [luke : ] by the two disciples at emmaus, [luke : ] twice by the eleven as they were gathered together, [john : - ] by seven disciples at the sea of tiberias, [john : ] by more than five hundred brethren at once, [i cor. : ] by james, [i cor. : ] and by the eleven when he accompanied them to mount olivet and ascended before their eyes to heaven. [acts : - ] the wonderful change which took place in the apostles when the risen and ascended christ had sent the holy spirit upon them, [acts ] and the wonderful change which took place in paul, [acts : - ] are further proofs of the reality of the resurrection of christ. _the resurrection proves_ . that jesus is the son of god. [john : , rom. : +, acts : ] . that the sacrifice which he made for sin was sufficient and accepted. [rom. : , i thess. : ] . that we also shall rise from the dead. [rom. : +, i cor. : - +, i cor. : ] . he ascended into heaven from mount olivet forty days after his resurrection. [acts : ] having finished his work on earth, he returned to the heaven from which he had come. he has gone to prepare a place for us. [acts : ] . and sitteth on the right hand of god the father almighty; that is, on the right hand of god's power. as the god-man he now wields all power in heaven and earth. [matt. : +, eph. : - +] he rules over all creatures in the realm of power; over the believers in the realm of grace (the church on earth); and over angels and saints in the realm of glory in heaven. he continues his office of high-priest, and intercedes for us with the father. [rom. : +, heb. : - ] . from thence he shall come to judge the quick and the dead. at the end of the world christ will come again visibly, [mark : +] suddenly, and unexpectedly, [matt. : - , luke : ] with power and great glory, to judge both the quick (living) and the dead. [ii cor. : +, matt. : - ] he will separate the believing from the unbelieving; receive the believers unto himself; and cast the impenitent and unbelieving into outer darkness and torment. his coming will fill the believers with joy, [luke : ] and the unbelievers with dismay. [rev. : - ] no one knows or can compute the exact time of his coming. we should be always ready. [matt. : , +] his coming will be preceded by signs. [luke : - ] the present order of the world shall pass away; [ii pet. : ] and there shall be new heavens and a new earth, wherein dwelleth righteousness. [ii pet. : +] questions.-- . what two states does christ's life include? . what is meant by his state of humiliation? . how many stages were there in his humiliation? . name them. . was christ's glory entirely hidden during his state of humiliation? . how might christ have appeared, and how did he appear among men? . describe the sufferings of christ? . what is to be said of christ's crucifixion? . what is to be said of christ's death? . what is to be said of his burial? . what is meant by christ's exaltation? . how many stages were there in his exaltation? . name them. . what is meant by the descent into hell? . how did christ re-appear to his disciples? . prove that the resurrection was a fact. . what does the resurrection of christ prove? . when and why did christ ascend into heaven? . what is meant by his sitting at the right hand of the father? . what can you tell about christ's second coming? scripture verses.--phil. : . and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. ii cor. : . for ye know the grace of our lord jesus christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. john : , . therefore doth my father love me, because i lay down my life, that i might take it again. no man taketh it from me, but i lay it down of myself. isa. : . he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. phil. : - . wherefore god also hath highly exalted him, and given him a name which is above every name: that at the name of jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that jesus christ is lord, to the glory of god the father. heb. : . jesus christ, the same yesterday, and to-day, and for ever. rom. : . declared to be the son of god with power, according to the spirit of holiness, by the resurrection from the dead. rom. : . who was delivered for our offences, and was raised again for our justification. i cor. : , . if in this life only we have hope in christ, we are of all men most miserable. but now is christ risen from the dead, and become the firstfruits of them that slept. matt : . and jesus came and spake unto them, saying, all power is given unto me in heaven and in earth. eph. : . and hath put all things under his feet. rom. : . who is he that condemneth? it is christ that died, yea rather, that is risen again, who is even at the right hand of god, who also maketh intercession for us. mark : . and then shall they see the son of man coming in the clouds with great power and glory. ii cor. : . for we must all appear before the judgment seat of christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. matt. : . therefore be ye also ready: for in such an hour as ye think not the son of man cometh. ii pet. : . nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. reading.--the death and resurrection of christ, luke - : ; and the ascension of christ, acts : - . chapter xix. christ's work of redemption. i. whom he has redeemed. he has redeemed me. christ died for all; [i pet. : +, i john : +, john : +] and consequently for me also. [gal. : +] believing on him, all the blessings of his redemption belong to me in time and in eternity. he is _my_ saviour, _my_ redeemer. a lost and condemned creature. i was lost, [isa. : +, i pet. : ] because my sin had separated me from god, and i could not have found my way back to him, if christ had not sought and found me. i was condemned, [eph. : ] because i had broken god's commandments and deserved eternal punishment. ii. from what he has redeemed me. he has secured and delivered me from all sins; namely, from the _guilt_ of sin by paying its penalty for me on the cross; [i john : , ii cor. : +] and from the _dominion_ of sin by giving me grace to fight against it and overcome it. [rom : , rom. : - ] from death: not from bodily death, for even the christian must die; but from the fear of bodily death; [phil. : , i cor. : , ] from spiritual death; [eph. : ] and from everlasting death. [john : ] and from the power of the devil. [i john : +] on account of my sins, i was in satan's power. but christ has freed me. since he has paid the penalty for my sins, satan no longer has any claim upon me, and can no longer harm me. [john : - ] he still tempts me to sin; but christ gives me grace to resist. he still accuses me before god on account of my sins; but christ shields me against satan's accusations by the satisfaction which he, my saviour, has made for all my sins. [i john : ] iii. how he has redeemed me. not with silver and gold; [i pet. : , +] for no material wealth could purchase freedom from spiritual slavery and death. nor has he redeemed me merely by becoming my great teacher and example; for this would not take away my guilt; but with his holy and precious blood. [i john : +] his blood was the price which christ paid for my ransom. it was holy, because he was holy; and precious, because he was the son of god. the shedding of christ's blood for my sins was the only way in which i could be redeemed; for without the shedding of blood, there is no remission of sins. [heb. : ] and with his innocent sufferings [i pet. : +] and death. [rom. : - +] christ suffered and died, not for any sins of his own, but for _my_ sins. he was innocent and had no sin at all. but he voluntarily bore the punishment which i deserved, and thus satisfied all the demands of divine justice for me. since he has borne the punishment for me, i, believing on him, need no longer be punished. _christ was my substitute._ by his holy life he perfectly fulfilled god's law in my place; [rom : ] and by his innocent sufferings and death he bore the punishment for my sins in my place. [ii cor. : +] all that christ has done is imputed to me by faith; [rom. : ] that is, it is all counted as if i myself had done it. [rom. : ] his death, therefore, frees me from guilt and condemnation; and his holy life makes me appear righteous in god's sight and fit to enter into heaven. my entire hope of salvation rests on christ and what he has done for me. [ii cor. : ] iv. why he has redeemed me. in order that i might be his. he desired me for his own, and therefore purchased me with his precious blood. [ii cor. : +] hence i now belong to him, and not to satan or to myself. he wishes me to yield myself fully to him in heart and life. [gal. : +] if i refuse to do so, i am withholding what belongs to him. live under him in his kingdom; namely, in his kingdom of grace on earth by a life of faith, and in his kingdom of glory in heaven. [col. : - ] and serve him in everlasting righteousness, innocence and blessedness. [i pet. : +] i am to serve him and do his will, not as a slave by compulsion, but willingly, gladly, and out of love. [mat. : +] with my best efforts i only partially succeed in doing his will on earth, for i am still imperfect. [rom. : - ] but in the next world i shall be freed from all sin, and be transformed and glorified in body and soul. then i shall serve him in perfect holiness and happiness for ever. [rev. : ] even as he is risen from the dead, and lives and reigns to all eternity. as christ rose from the dead, so i am to rise from the death of sin to newness of life in him. [rom. : ] as he lives and dies no more, so i am to live in righteousness and no more become a servant of sin. [rom. : , ] as he reigns to all eternity, so i am to live and reign with him for ever. [rev. : ] this is most certainly true: . that jesus christ, true god and true man, is my lord, who has redeemed me. . that he has paid the penalty for my sins with his holy and precious blood and his innocent sufferings and death. . that consequently i belong to him, and should serve him now and for ever. questions.-- . what four things does the explanation of the second article tell us about christ's redemption? . whom has christ redeemed? . what was i before christ redeemed me, and why? . from what has christ redeemed me? . what is meant by redemption from sin? from death? and from the devil? . how has christ redeemed me? . why was the shedding of christ's blood necessary? . why did christ suffer and die if he was innocent? . what is meant when we say that christ was our substitute? . why has christ redeemed me? . to whom do i now belong, and what is my duty therefore? . what is meant by living under christ in his kingdom? . in what spirit am i to serve him? . what hope has christ secured for me? . what three things are most certainly true according to this second article? * * * * * scripture verses.--i pet. : . who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. i john : . and he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. john : . behold the lamb of god, which taketh away the sin of the world. gal. : . i live by the faith of the son of god, who loved me, and gave himself for me. isa. : . all we like sheep have gone astray. ii cor. : . for he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of god in him. i john : . for this purpose the son of god was manifested, that he might destroy the works of the devil. i pet. : , . forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of christ, as of a lamb without blemish and without spot. i john : . the blood of jesus christ his son cleanseth us from all sin. i pet. : . for christ also hath once suffered for sins, the just for the unjust, that he might bring us to god. rom. : , . for scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. but god commendeth his love toward us, in that, while we were yet sinners, christ died for us. ii cor. : . he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. gal. : . i am crucified with christ: nevertheless i live; yet not i, but christ liveth in me: and the life which i now live in the flesh i live by the faith of the son of god, who loved me, and gave himself for me. i pet. : . but ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light. matt. : . then said jesus unto his disciples, if any man will come after me, let him deny himself, and take up his cross, and follow me. reading.--jesus our high priest, heb. : - . chapter xx. the third article of god the holy ghost, or sanctification i believe in the holy ghost; the holy christian church, the communion of saints; the forgiveness of sins; the resurrection of the body; and the life everlasting. amen. _what is meant by this article?_ i believe that i cannot by my own reason or strength believe in jesus christ my lord, or come to him; but the holy ghost has called me through the gospel, enlightened me by his gifts, and sanctified and preserved me in the true faith; in like manner as he calls, gathers, enlightens, and sanctifies the whole christian church on earth, and preserves it in union with jesus christ in the true faith; in which christian church he daily forgives abundantly all my sins, and the sins of all believers, and will raise up me and all the dead at the last day, and will grant everlasting life to me and to all who believe in christ. this is most certainly true. * * * * * the third article treats of god the holy ghost and his work of sanctification. it tells us how we become partakers of the redemption which is described in the second article. christ _has accomplished_ our redemption, and the holy ghost _applies_ that redemption to our souls. the work of the holy ghost _in_ us is as necessary for our salvation as the [cor. : ] work of christ _for_ us. we must believe in christ, if we would be saved; [mark : ] and it is the holy ghost who causes us to believe. [ cor. : ] article. iii, and its explanation may be analyzed as follows:-- the holy ghost, i. _his person and nature_: he is true god. ii. _his work_: he calls, enlightens, sanctifies, and preserves me in the true faith. iii. _his workmanship_: the holy christian church. iv. _the fruits of his work_: . the forgiveness of sins. . the resurrection of the body, and the life everlasting. the holy ghost. i. his person and nature. i believe in the holy ghost. the holy ghost is true god. he is not simply a power or energy of god, but a person. [acts : - ] "he proceedeth from the father and the son, and with the father and the son together is worshipped and glorified." [john : , john : ] the scriptures ascribe to him divine names, attributes, power, honor, and works. christ commanded his disciples to baptize men in the name of the father and of the son _and of the holy ghost_. [matt. : ] the holy spirit instructed the prophets and teachers of old testament times, [ii peter : ] and was poured out upon the apostles on the day of pentecost. [acts ] he inspired the holy scriptures. [ii tim. : ] he comes into our hearts through the word of god and the sacraments. ii. his work. the work of the holy ghost is _sanctification_. this word is used here, at the head of the third article, in the wide sense, and includes the holy spirit's entire work upon our souls; namely, calling, enlightening, sanctification in the narrower sense, and preservation in the faith. . its necessity. if the holy spirit does not work in us, we cannot be saved. hence, we say in the catechism, i believe that i cannot by my own reason or strength believe in jesus christ my lord, or come to him. for as i am by nature, my _reason_ is so darkened by sin, [i cor. : +] that i do not see my need of the saviour; and i am so lacking in spiritual _strength_ (being dead in trespasses and sins), [eph. : ] that i am unable to believe in christ. consequently it is necessary that the holy spirit should teach me to see in christ my only saviour, and give me strength to believe in him. . its nature. but the holy ghost has called me through the gospel. [ii tim. : ] he has caused his word to be written [ii thess. : , ii tim. : ] and causes it to be continually proclaimed [john : +, ii cor. : , i cor. : ] for the purpose of making god's grace known to me, and inviting me to share in it. he calls all men, and means his call earnestly. he does not merely seem to call some, but actually calls all who hear or read his word. [i tim. : +, i pet. : ] and along with the call, he gives us the strength which we need in order to believe. [eph. : - ] those who obey the call are the elect or chosen [matt. : ] ones, and obtain salvation. those who refuse to obey the call are lost. [mark : ] enlightened me by his gifts. the holy ghost shows me my lost condition and god's saving mercy, and thus leads me to repentance through the law, [john : , rom. : ] and to faith through the gospel. [john : , john : ] _repentance_ includes . an acknowledgment and confession of sin. [ps. : , ] . sincere sorrow for sin. [luke : ] it must be sorrow for the sin itself, and not merely for the consequences of sin. . the hating and forsaking of sin. [ps. : ] . an earnest desire for forgiveness. [ps. : , ] true repentance always leads to faith. [ii cor. : ] sorrow for sin which does not lead to faith, is not repentance but remorse, and often drives men to despair. [matt. : - ] _faith_ includes . a knowledge of the facts of the gospel. [rom. : ] . a belief of the facts. [rom. : , ] . trust or confidence in christ our saviour. [ii tim. : +] this trust is the chief part of faith. true faith is not a mere matter of the head, but of the heart. it is not a mere intellectual belief that god exists or that christ lived and died; but it is a firm confidence that christ is actually _our_ saviour, and that all _our_ sins are washed away by his precious blood. faith says, "the son of god loved [i john : ] _me_, and gave himself _for me_." [gal. : ] true faith is always preceded by repentance. the impenitent have no promise of forgiveness, and therefore cannot have faith. they cannot believe a promise which has not been given to them. _regeneration and conversion._ those whom the holy spirit has brought to repentance and faith are in a state of regeneration and conversion. the change which has taken place in them is called a new birth or regeneration, [john : , ] because a new life has been planted in them. [ii cor. : +] it is called conversion, [acts : ] because they have been converted or turned from sin to righteousness, from self to god. it is not necessary that a christian should be able to point to the exact time of his conversion. the important question is not, "when were we converted?" but, "are we now in a converted state?" that is, "are we now penitent and believing?" _justification._ all those who have true faith are justified: [rom. : +, rom. : ] their sins are forgiven, and the righteousness of christ is imputed (counted as belonging) to them. [phil. : ] when we believe in christ, all that he has done and suffered for us is regarded by god as if we had done and suffered it ourselves; [ii cor. : , rom. : +] for christ was our substitute. consequently, those who believe in christ are _justified_ for his sake; that is, they are pronounced by god to be righteous and fit to enter into heaven. _by faith alone._ we are justified and saved by faith alone, without works. [rom. : +] we shall enter heaven, not because we deserve to enter, [gal. : +] but only because we believe in christ. salvation is a _gift_: acquired for us by christ's holy life and innocent death; bestowed upon us freely by god's grace; and accepted by faith. [eph. : , +] our faith is not a merit on account of which we are forgiven, but it is the hand with which we reach out and accept the free gift of forgiveness which god offers for christ's sake. our own works have nothing to do with our justification. [rom. : +] if god took them into consideration at all, they would condemn us; for at best we are imperfect and sinful creatures. [rom. : - , gal. : +] in order to be saved, we need a _perfect_ righteousness, christ's righteousness alone is perfect. it becomes ours by faith. and sanctified. those who have true faith are sanctified by the holy spirit; that is, they are made holy in heart and life. [rom. : +, rom. : ] while good works do not save us, they do and must follow faith as its fruit. [matt. : ] believers do good works out of love to god and gratitude for his mercy. faith that does not result in a holy life is a dead faith, [jas. : +] and cannot save. the christian dare not live in sin. [rom. : +] he has become a new creature; for he is born again: and consequently he leads a new life. we shall, indeed, never become sinless in this world, but we must honestly and earnestly _try_ to do god's will in all things. [phil. : - , matt. : +] we should grow more and more holy every day. [eph. : - , rom. : , i thess. : ] we cannot do this by our own power, but we can by the help of god. we should, therefore, be diligent and faithful in the use of the word of god and the sacraments; for these are the means which the holy ghost uses for our sanctification.[ ] [footnote : faith in christ does not at once make us perfectly holy and sinless, as some persons maintain; but it takes away the guilt of our sin. we are completely justified and forgiven as soon as we believe; but we are not completely sanctified. sanctification is a gradual process, which will be completed only when we are transformed and glorified in heaven.] preserved me in the true faith. as it is the holy ghost who brings us to faith, so it is he who preserves us in it. [phil. : +] the world, the flesh, and the devil are enemies who seek to destroy our faith and to rob us of our salvation. we should constantly pray for strength to resist these enemies, [matt. : +, rev. : ] and should obey the promptings of the holy spirit. we must avoid wilful, intentional sin, [eph. : +] and live a life of daily repentance. if we sin wilfully, we fall from grace and are lost, unless we come to true and lasting repentance. if we faithfully use the means of grace, and earnestly strive to lead a christian life, the holy spirit will preserve us in the faith to the end. [phil. : , +] questions.-- . of what does the third article treat? . what is to be said about the importance of the holy spirit's work? . analyze the third article and its explanation. . what is to be said about the person and nature of the holy ghost? . how does the holy ghost come into our hearts? . describe the work of the holy ghost. . why can we not be saved if the holy spirit does not work in us? . how has the holy spirit called me? . how has he enlightened me? . how does the holy ghost bring me to repentance? . what does repentance include? . how does the holy ghost bring me to faith? . what does faith include? . what is true faith? . what is meant by regeneration? . what is meant by conversion? . must a christian know the exact time of his conversion? . what is meant by justification? . what is the relation of faith and works in salvation? . what is meant by sanctification? . what is the relation between faith and good works? . how are we preserved in the faith? scripture verses.--i cor. : . but the natural man receiveth not the things of the spirit of god: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. john : . but these are written, that ye might believe that jesus is the christ, the son of god; and that believing ye might have life through his name. i tim. : . who will have all men to be saved, and to come unto the knowledge of the truth. matt. : . so the last shall be first, and the first last: for many be called, but few chosen. ii tim. : . for i know whom i have believed, and am persuaded that he is able to keep that which i have committed unto him against that day. ii cor. : . therefore if any man be in christ, he is a new creature: old things are passed away; behold, all things are become new. rom. : . therefore being justified by faith, we have peace with god through our lord jesus christ. rom. : . there is therefore now no condemnation to them which are in christ jesus. rom. : . therefore we conclude that a man is justified by faith without the deeds of the law. gal. : . knowing that a man is not justified by the works of the law, but by the faith of jesus christ. eph. : , . 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. rom. : . therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. gal. : . for as many as are of the works of the law are under the curse: for it is written, cursed is every one that continueth not in all things which are written in the book of the law to do them. rom. : . for they that are after the flesh do mind the things of the flesh; but they that are after the spirit, the things of the spirit. jas. : . for as the body without the spirit is dead, so faith without works is dead also. rom. : . god forbid. how shall we, that are dead to sin, live any longer therein? matt. : . let your light so shine before men, that they may see your good works, and glorify your father which is in heaven. phil. : . being confident of this very thing, that he which hath begun a good work in you will perform it until the day of jesus christ. matt. : . watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak. eph. : . and grieve not the holy spirit of god, whereby ye are sealed unto the day of redemption. phil. : , . work out your own salvation with fear and trembling; for it is god which worketh in you both to will and to do of his good pleasure. reading.--the outpouring of the holy ghost, acts, : - . illustrations.--_calling_: the great supper, luke : - ; the marriage of the king's son, matt. ; matthew, matt. : ; peter and andrew, matt. : ; nathanael, john : . _repentance_: david, ps. ; peter, luke : ; zaccheus, luke ; the prodigal son, luke : - ; the publican, luke : . _impenitence_: cain, gen. : ; judas, matt. : , ; the pharisee, luke : - , _faith_: the centurion, matt. : - ; the woman of cana, matt. : - ; peter, john : , . _doubt_: thomas, john : - . _conversion_: the twelve disciples; the three thousand, acts ; the thief on the cross, luke : - ; the philippian jailor, acts : - . _faithfulness_: paul, ii cor. : - ; ii tim. : . _apostasy_: ananias, acts : ; demas, ii tim. : . chapter xxi. the holy ghost. iii. his workmanship. the holy christian church, the communion of saints. * * * * * what the church is. the church is "the communion of saints" or fellowship of believers. it consists of all those persons who truly believe in christ. [matt. : , ] we call it the _workmanship_ of the holy ghost, because he brings men to faith and thus produces the church. he calls, gathers, enlightens and sanctifies the whole christian church on earth, and preserves it in union with jesus christ in the true faith. [eph. : - ] the church may also be called the holy spirit's _workshop_, because he abides and works in it through the means of grace,--the word of god and the sacraments. when founded. the holy christian church was founded on the day of pentecost, when the holy ghost was poured out upon the disciples. [acts : - ] on that day the gospel of the crucified and risen saviour was first preached by the apostles, the first converts were made, and the first christian baptisms were administered. visible or invisible. the church is invisible, because we cannot read men's hearts nor tell who are real believers. but if we regard the church as an external organization which includes all who profess to believe, it is visible. in this outward visible church there are many persons who are not real believers. but christ knows his own. [ii tim : +, john : +] the angels on the day of judgment will separate the hypocrites from the true christians. [matt. : , ] the marks of the church. the church is found wherever the gospel is rightly taught and the sacraments are rightly administered. for wherever god's word is preached, some persons believe it, [isa. : , ] and where believers are, there is the church. the church is one. it consists of the true believers out of all the different churches, denominations, and sects. there is one flock, with one shepherd. [john : ] the church is the body of which christ is the head. [col. : , eph : , ] its names. the church is called _holy_, because the holy spirit works in it and through it, and because its members, though not perfect, lead holy lives. it is called _christian_, because it consists of those who believe in christ. it is called _catholic_ or universal, because it is meant to include all men everywhere. catholic does not mean _roman_ catholic. militant and triumphant. the church, consisting of true believers, is one and the same church on earth and in heaven. on earth it is the church militant, because its members are still fighting the good fight of faith. [i tim. : +] in heaven it is the church triumphant, because its members have won the victory of faith. [rev. : - , rev. : , rev. : ] the only way into the church triumphant is through the church militant. the church's work. the church is the agency or instrument which the holy spirit uses for the evangelization of the world. [matt. : , mark : ] it is the institution through which he does his work of applying redemption to the souls of men. the church, therefore, has a work to do: namely, to make disciples of all men. the means through which the church, as an agency of the holy spirit, is to do its work are the word of god and the sacraments. they are sufficient for the purpose for which they are intended, because the holy spirit works through them and endows them with supernatural power. [rom. : , heb. : ] the workmen who are to preach the word and administer the sacraments are the _ministers_. they must be properly called and ordained by the church. [act : , tit. : ] in the new testament all pastors are called elders or bishops. it was only at a later period that the office of a bishop was made superior to that of elder, pastor or minister. the office of an apostle was a separate and higher office. the apostles were the witnesses of christ's redemption, and possessed miraculous powers. they have no successors. ministers are the ambassadors of christ, beseeching men to be reconciled to god. [ii cor. : +] christ speaks through them. he who hears them, hears christ; he who despises them, despises christ. [luke : ] if a minister should happen to be a hypocrite, his official acts, such as baptisms and the like, would still be valid. [ii tim. : ] _deacons_ [acts : - ] are officers whose duty it is to assist the pastor, and to look after the temporal interests of the congregation. _deaconesses_ [rom. : ] are consecrated to the work of love and mercy, and minister to the sick, the needy, the neglected, the ignorant, the fallen, and the friendless. the various churches. while the church, in the strict sense of the word, is the "communion of saints" and therefore _one_, yet outwardly it has become divided, in the course of time, into many different churches, denominations, and sects. it contains four great branches: _the greek catholic church_; _the roman catholic church_; _the evangelical lutheran church_; and _the reformed churches_, comprising a great number of denominations and sects. the lutheran church and the reformed churches are called protestant. (for the names and relations of various branches of the church, see the accompanying diagram, on page .) the evangelical lutheran church. the evangelical lutheran church is in reality the old original church which came into existence on the day of pentecost. luther simply threw out the errors which had crept into the church during the course of the centuries, and held fast the doctrines taught in god's word. as a separate and distinct church, the lutheran church dates from the year , when the augsburg confession was read before the emperor and diet of the german empire.[ ] her doctrines are laid down in her six confessions, contained in the book of concord. [footnote : since a particular church is no older than her distinctive confession, the lutheran church is more than thirty years older than the roman catholic church; for the augsburg confession was adopted in , while the canons and decrees of the council of trent, which are the confession of the roman catholic church, were not completed until . the ecumenical creeds are accepted by both churches, and therefore prove nothing as regards their _relative_ age.] the church of the pure gospel. the lutheran church receives the holy scriptures of the old and new testaments as the only rule and standard of religious teaching. the roman catholic church accepts the tradition of the church as of equal authority with the holy scriptures. the lutheran church teaches the great central doctrine of the gospel, that we are saved by _faith alone_ without works. the roman catholic church teaches that we are justified by faith _and works_. the lutheran church abides by the teachings of scripture even when she cannot understand them. the other protestant churches explain away and reject some teachings of scripture because they cannot understand them. her name. the name lutheran was first given to our church by her enemies. but she accepted it, because she believes the doctrines which luther taught. the name which she chose for herself is evangelical (true to the gospel). she is now known by both names taken together, evangelical lutheran. where found. the lutheran church is found in nearly all parts of the world, especially in germany, scandinavia, and the united states. in she numbered over million baptized members, or practically as many as all the other protestant churches taken together. in the united states she has almost two million confirmed members (statistics for ), and ranks third in size among the protestant churches of the country. in america. the lutheran church in north america comprises the following general bodies: the general synod, organized in ; the general council, organized in ; the synodical conference, organized in ; the united synod south, organized in . to these general bodies there belong various synods. there are also a number of independent synods which are not connected with any general body. synods are often subdivided into conferences. her work. the lutheran church, like the church in general, is to make disciples (christians) of men. she is all the more bound to do her work, because she is the church of the pure gospel. her work is done in local congregations, in home missions, foreign missions, inner missions, and in maintaining the necessary institutions of learning (colleges, seminaries, etc.) and of mercy (orphanages, asylums, hospitals). duties of her members. it is the duty of her members to lead a christian life, to be loyal to their own church, and to co-operate heartily in all her local and general work, for the glory of god and the salvation of immortal souls. questions.-- . what is the christian church? . why do we call it the workmanship of the holy ghost? . when was it founded? . is the church visible or invisible? . what are the marks of the church? . why is the christian church one? . why is the church called holy, christian, catholic? . what is meant by the church militant and the church triumphant? . what use does the holy spirit make of the church? . what are the means which the church uses for its work? . who are the church's workmen, and what is their work? . name the four great branches of the christian church? . how old is the lutheran church? . what three fundamental principles characterize the lutheran church? . explain how the lutheran church got its name. . where is the lutheran church found? . how large is it? . name the general bodies of the lutheran church in north america. . describe the work of the lutheran church? . what are the duties of her members? scripture verses.--matt. : . upon this rock i will build my church; and the gates of hell shall not prevail against it. ii tim. : . nevertheless the foundation of god standeth sure, having this seal, the lord knoweth them that are his. and, let every one that nameth the name of christ depart from iniquity. john : . i am the good shepherd, and know my sheep, and am known of mine. eph. : , . and hath put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all. i tim. : . fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses. rom. : . for i am not ashamed of the gospel of christ: for it is the power of god unto salvation to every one that believeth. heb. : . for the word of god is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of sold and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. ii cor, : . now then we are ambassadors for christ, as though god did beseech you by us: we pray you in christ's stead, be ye reconciled to god. reading.--the church at jerusalem, acts : - . chapter xxii. the holy ghost. iv. the fruits of his work. the forgiveness of sins; the resurrection of the body; and the life everlasting. the fruits of the holy spirit's work in us are: . the forgiveness of sins. . the resurrection of the body and the life everlasting. . _the forgiveness of sins_ has been acquired for me by my saviour jesus christ; [i john : +] but it is made mine by the holy ghost, who has brought me to faith and preserved me in it. for it is through faith that i obtain forgiveness. [rom : ] in which christian church. the forgiveness of sins is made mine _in the church_ through the word of god and the sacraments. faith takes hold of and clings to the promises therein given. special assurance of forgiveness is also given in confession and absolution. he daily forgives abundantly all my sins. even if i am a sincere christian, i am an imperfect and sinful creature, and i need god's forgiveness every day. [i john : , , rom. : - ] by keeping me in a state of repentance and faith, the holy spirit secures to me the continuous forgiveness of all my sins. the christian's life is a daily repentance and a daily believing that god for christ's sake graciously pardons all our transgressions and shortcomings. [luke : , , rom : +] and the sins of all believers. all who lead a life of daily repentance and faith are daily and abundantly forgiven. . _the resurrection of the body and the life everlasting_. the work of the holy spirit in me will not be completed until the last day. he will raise up me and all the dead at the last day. the bodies of all men shall be raised from the dead and re-united with the souls from which they were parted at death. [john : , +, acts : +] these bodies will be essentially the same which we had on earth, but they will be immortal and incorruptible. [i cor. : ] the bodies of the believers will be endowed with new and glorious properties, like the body of christ after his resurrection. [i cor. : - , phil. : +] they will be fit tabernacles for the glorified souls to inhabit through all eternity. they will be spiritual bodies, freed from all the imperfections and limitations to which they were subject on earth. the bodies of those believers who are still alive at christ's second coming shall undergo the same change in a moment, in the twinkling of an eye, at the last trump. [i cor. : - ] and will grant everlasting life to me to all who believe in christ. [john : ] the believers shall then enter upon the full and perfect enjoyment of eternal salvation. [matt. : ] here we have the forgiveness of sins, but there we shall have life everlasting. the believers shall obtain an eternal inheritance in heaven, [i pet. : +] and enter upon the enjoyment of a bliss so exalted that we cannot form any adequate conception of it here on earth. there will be differences of glory proportioned to the strength of faith and the zeal in labor manifested on earth. [i cor : , , luke : - ] but all shall be perfectly happy. they shall be free from sin and from every evil, [rev. : +] and dwell in the light of god's presence forever. [i thess. : , john : , rev. : ] _eternal death_. the impenitent and unbelieving shall be cast into eternal torment, [matt. : ] and shall suffer indescribable pain and misery for ever. [rev. : ] the greater their wickedness and neglected opportunities on earth, the deeper will be their remorse and anguish. [luke : , , matt. : ] having refused to let the holy spirit make them fit for entrance into heaven, [rev. : , matt. : ] they shall be cast out into the only place for which they are fit, into hell. [luke : , ] questions.-- . what are the fruits of the holy spirit's work in us? . how does the forgiveness of sins become yours? . where is the forgiveness of sins made yours? . how do we obtain daily forgiveness? . when will the holy spirit's work in you be completed? . describe the resurrection of the dead. . what is to be said about everlasting life? . why will the impenitent and unbelieving be cast into hell? scripture verses.--i john : . the blood of jesus christ his son cleanseth us from all sin. rom. : . he that spared not his own son, but delivered him up for us all, how shall he not with him also freely give us all things? john : , . marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. acts : . there shall be a resurrection of the dead, both of the just and unjust. phil. : . who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. i pet. : . to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you. rev. : . and god shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. reading.--christ judging the world, matt. : - . part iii. the lord's prayer. chapter xxiii. prayer. prayer is the conversation of the believing heart with god. [ps. : +] it is as necessary for the life of the soul, as breathing is for that of the body. as children of god we must live in communion with him; and we cannot be christians without prayer. for this reason god has given us his name to use in prayer, and the saviour has taught us how to pray in the lord's prayer. to whom we should pray. our prayers should be addressed to god alone, [matt. : .] and not to the virgin mary, the saints, the angels, or any other creatures. why we should pray. we should pray, . because we constantly need god's mercy in temporal and spiritual things. . because we owe god our thanks for his many benefits. [ps. , jas. : ] . because god has commanded us to pray. [matt. : , matt. : ] . because god has promised to hear us. [matt. : , +, ps. : ] when we should pray. . always; [luke : +] that is, our soul should live in constant communion with god, and always be open toward him. . whenever we feel special need of prayer: in danger, [matt. : ] distress, anxiety, [matt. : ] sickness, [jas. : , ] bereavement, sorrow, [ps. : , ] temptation, [matt. : ] or when we are burdened with the sense of our guilt. [luke : .] . at fixed times: [dan. : ] every morning and evening, at meal-times; in family worship; [josh. : +] in church. [matt. : +] for whom we should pray. . for ourselves. . for our fellow-christians. [eph. : +] . for all men: [i tim. : +] for friends and foes, [matt. : +] the poor and the rich, the afflicted and the tempted. . for the church. . for the state. our prayers should contain: . adoration, . thanksgiving. . confession, . petition. . intercession. the manner. our prayers should be the sincere utterance of our hearts; otherwise they will be a mere mockery. [matt. : ] they may be in our own words or those of another. it will often be profitable to use the prayers found in good prayer-books or in the liturgy, and to draw largely from the psalms, which are a treasury of good and beautiful prayers. we should not lengthen our prayers by vain repetitions, nor repeat the lord's prayer or any other prayer a certain number of times as if that were a merit. [matt. : ] nor should we shorten our prayers through laziness, indifference, and the like. the lord's prayer should generally be added to our own prayers as a summary of those things for which we should pray. the posture which we assume should indicate reverence to god. we should kneel or stand with folded hands. if we are unable to assume either of these postures, we may pray in any position. we stand in church on sunday, because it is the day of the lord's resurrection and a day of joy. we should not sit still in church while others stand, unless we are too weak or ill to stand. kneeling is an attitude of humiliation, particularly appropriate for the confession of sins. in christ's name. we should always pray in christ's name, and never omit his name to please men or avoid offence; for our prayers are only heard for christ's sake. we have the promise that whatever we ask in his name will be given to us. [john : ] to pray in christ's name means to pray, . as one who trusts in christ and asks to be heard for his sake. [eph. : +, rom. : ] . as one who prays in christ's spirit, submitting all things to god's will, and saying with christ, "not my will, but thine, be done." [matt. : , matt : ] in faith. we should pray in faith, believing that god will answer our prayer for jesus' sake. [jas. : +] if we do not pray in faith, we shall not be heard. [jas. : , ] the answer to prayer. god always answers the prayer of the believer. those who ask and receive not, have either asked amiss, [jas. : ] or have not asked in faith. if we ask anything according to his will, he heareth us. [john : +] he answers our prayer, . by granting us what we ask, though perhaps after a long delay, by which he tries our faith and patience. . he grants us good things instead of the hurtful things for which we ignorantly ask. . he gives us strength to bear the burden which we pray to have removed, [ii cor. : ] and thus confers a greater blessing than the removal of the burden would be. questions.-- . what is prayer? . to whom alone should we pray? . why should we pray? . when should we pray? . for whom should we pray? . what should our prayers contain? . what is to be said about the manner of our praying? . what is to be said about the posture in prayer? . why must we pray in christ's name? . what is meant by praying in christ's name? . what is to be said about the importance of praying in faith? . does god always answer prayer? . in what ways does he answer? scripture verses.--ps. : . let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, o lord, my strength, and my redeemer. matt. : , . ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. for everyone that asketh receiveth, and he that seeketh findeth; and to him that knocketh it shall be opened. luke : . watch ye, therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the son of man. josh. : . as for me and my house, we will serve the lord. matt. : . for where two or three are gathered together in my name, there am i in the midst of them. eph. : . praying always with all prayer and supplication in the spirit, and watching thereunto with all perseverance and supplication for all saints. i tim. : , . i exhort, therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks be made for all men; for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. matt. : . pray for them which despitefully use you, and persecute you. eph. : . for through him we both have access by one spirit unto the father. jas. : . the effectual fervent prayer of a righteous man availeth much. i john : . and this is the confidence that we have in him, that, if we ask anything according to his will, he heareth us. ii cor. : . and he said unto me, my grace is sufficient for thee: for my strength is made perfect in weakness. reading.--the pharisee and the publican in the temple, luke : - . illustrations.--_prayer for self_: the lepers, luke : , ; the blind beggar, luke : - ; the publican, luke : ; _for others_: jesus, john , luke : ; abraham, gen. : - ; moses, exod. : ; stephen, acts : . _answer to prayer_: israel in bondage, exod. : , ; hannah, i sam. : - ; elijah, i kings : , ; jas. : ; the early church, acts : - ; paul, acts : ; ii cor. : - . chapter xxiv. the lord's prayer. the lord's prayer is so-called because it was given to us by the lord jesus christ. [matt. : - , luke : - ] it teaches us how to pray aright, and is the model after which we should fashion all our prayers. it shows us the manner in which we should come to god, and the things for which we should ask. its contents. the lord's prayer contains an introduction, seven petitions, and a conclusion. the first three petitions regard god's glory, and deal with his name, his kingdom, and his will; the last four regard our bodily and spiritual needs, and deal with our daily bread, forgiveness, temptation, and deliverance from evil. six petitions, the first three and the last three, refer to spiritual gifts; and only one, the fourth, refers to earthly gifts. thus we are taught that, when we pray, we should think first of god's glory; and that we should pray more for spiritual than for temporal benefits. introduction. our father who art in heaven. _what is meant by this introduction?_ god would thereby affectionately encourage us to believe that he is truly our father, and that we are his children indeed, so that we may call upon him with all cheerfulness and confidence, even as beloved children entreat their affectionate parent. * * * * * this introduction shows us the manner in which we should come to god in prayer; namely, as his children, who are asking their father for what they need, and who are sure that he loves them and will answer their prayer. our father.[ ] god is our father and we are his children through christ our saviour. [gal : +, john : , , rom. : ] we should therefore be sure that he will receive us kindly for jesus' sake whenever we come before him with our prayers. we should call upon him with all cheerfulness and confidence, even as beloved children entreat their affectionate parent. [matt. : +, rom. : +, heb. : ] [footnote : observe how the name "father," by which we are here taught to address god, corresponds with the duty "to fear, love, and trust in him above all things" as enjoined by the first commandment.] we are taught to say _our_ and not _my_ father, because the lord's prayer was given to believers to use in their common worship as well as in their private devotions; and because we should pray not only for ourselves but for our fellow-believers and for all men. who art in heaven. an earthly father is not always able to do what his children ask, even if he desires to do so. but the father to whom we here pray is our heavenly father, and is abundantly able to answer all our prayers, [eph. : +] he not only loves us with an everlasting love, but is almighty, omniscient, and all-wise. he is able to do all things which he wills to do, and will answer all our prayers in the very way that is best for us. questions.-- . why is the lord's prayer so called? . what does it teach us? . what does it contain? . what can you say about the seven petitions? . what does the introduction show? . why do we say our _father_? . how should this encourage us to call upon him? . why do we say _our_ father? . what is to be said about our heavenly father in comparison with earthly fathers? * * * * * scripture verses.--gal. : . for ye are all the children of god by faith in christ jesus. matt. : . if ye then, being evil, know how to give good gifts unto your children, how much more shall your father which is in heaven give good things to them that ask him? rom. : . for ye have not received the spirit of bondage again to fear; but ye have received the spirit of adoption, whereby we cry, abba, father. eph. : . now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto him be glory in the church by christ jesus throughout all ages, world without end. amen. reading.--christ teaches his disciples to pray, luke : - . chapter xxv. the first petition. hallowed be thy name. _what is meant by this petition?_ the name of god is indeed holy in itself; but we pray in this petition that it may be hallowed also by us. _how is this effected?_ when the word of god is taught in its truth and purity, and we, as the children of god, lead holy lives in accordance with it; to this may our blessed father in heaven help us. but whoever teaches and lives otherwise than as god's word prescribes, profanes the name of god among us; from this preserve us, heavenly father. * * * * * in this petition we pray for grace to hallow god's name[ ] by the pure teaching of his word and by childlike obedience to it. [footnote : there is a parallel between this petition and the second commandment. we here pray for grace to avoid what the second commandment forbids, and to do what it commands.] the name of god means not only the names by which we address him, but all by which he is known to us. compare the second commandment. is indeed holy in itself. [ps. : ] god's name is holy, because he is holy. we cannot increase or diminish god's holiness by anything that we do. this petition does not imply, therefore, that we are to _make_ god's name holy. but we pray in this petition that it may be hallowed also by us. we hallow god's name when we regard and treat it as holy; in other words, when we honor and glorify god by worshiping and serving him in accordance with the revelation which he has given of himself in his word. [john : +, ps. : , ] i. how god's name is hallowed. . when the word of god is taught in its truth and purity. god has revealed himself to us in his word, and it is only from that word that we can learn to know him and worship him aright. [john : +] those, therefore, who in the church, the school, or the home, teach god's word, as well as those who gladly hear, read, and learn it, hallow his name. [john : +] but the word must be taught in its truth and purity; that is, it must be taught as it is recorded in the scriptures, with nothing added, taken away, or changed. [gal. : , rev : , ] and we as the children of god lead holy lives in accordance with it. in order to hallow god's name, we must not only hear but obey his word. [jas. : +, matt. : ] as god's children we should think, speak, and act according to the rule which he has laid down in his word, and thus glorify his name. to this may our blessed father in heaven help us. we cannot preserve god's word in its truth and purity against its foes, nor believe and obey it by our own strength: hence we pray for god's help. ii. how god's name is profaned. but whoever teaches and lives otherwise than as god's word prescribes, profanes the of god among us. [rom. : - , tit. : ] false teachers, who deny god's word, or change it, or add to it, or subtract from it, profane the name of god, because they hide the glory of god from those who believe their teachings. those who live otherwise than as god's word prescribes, and are hypocrites or impenitent and unbelieving persons, profane god's name, because they refuse to glorify him by obedience to his word. from this preserve us, heavenly father. we pray thus, because we are by nature inclined to error and sin, and have need of god's grace to preserve us from profaning his name. questions.-- . what do we pray for in this first petition? . what does the name of god mean? . why is god's name holy in itself? . what does it mean to hallow god's name? . how is god's name hallowed? . why do we pray for god's help? . how is god's name profaned? . why do we pray god to preserve us from profaning his name? scripture verses.--john : . i have manifested thy name unto the men which thou gavest me out of the world. john : . no man hath seen god at any time; the only begotten son, which is in the bosom of the father, he hath declared him. john : . sanctify them through thy truth: thy word is truth. jas. : . but be ye doers of the word, and not hearers only, deceiving your own selves. reading.--the name of jesus, acts : - . chapter xxvi. the second petition. thy kingdom come. _what is meant by this petition?_ the kingdom of god comes indeed of itself without our prayer; but we pray in this petition that it may come unto us also. _when is this effected?_ when our heavenly father gives us his holy spirit, so that by his grace we believe his holy word, and live a godly life here on earth and in heaven forever. * * * * * in this petition we pray that the kingdom of god may come to us[ ] and to all men; that is, that we all by true faith and a godly life may become members of the church on earth and in heaven. [footnote : since the kingdom of god comes to us through the gospel, there is a close relation between this petition and the third commandment, which commands us to "deem god's word holy and willingly hear and learn it."] the kingdom of god is the kingdom which christ has founded, and to which all who believe in him belong. it is the kingdom of grace in this world and the kingdom of glory in the next. [mark : , matt. : ] comes indeed of itself without our prayer. christ has established his kingdom and will continue to extend it, whether we pray for it or not. [isa. : ] but we pray in this petition that it may come to us also; that is, into our hearts. in other words, we pray that we may become true christians; [matt. : ] and if we are christians, we pray that we may become better christians. _missions._ this petition is also a prayer for missions. [matt. : , +, mark : ] we here pray that god's kingdom may come to all men. if our prayer is sincere, then we must be willing also to give liberally, so that the gospel may be preached to the heathen (foreign missions) and to the spiritually destitute in our own land (home missions and inner missions). how god's kingdom comes to us. when our heavenly father gives us his holy spirit. since only believers belong to god's kingdom, and we "cannot by our own reason or strength believe in jesus christ our lord," we pray in this petition that god would give his holy spirit to us, so that by his grace we believe his word, [i cor. : ] and live a godly life [tit. : - +] here on earth and in heaven forever. the holy spirit must teach us to repent of sin and to believe in christ, and preserve us in a life of daily repentance and faith. then god's kingdom will come to as more and more in this world, and in the next world we shall belong to it for ever. questions.-- . what do we pray in this petition? . what is meant by the kingdom of god? . how does god's kingdom come without our prayer? . what do we mean when we pray that it may come to us? . what is to be said about this petition and missions? . how does god's kingdom come to us? . why do we need the holy spirit? scripture verses.--matt. : , . then saith he onto his disciples, the harvest truly is plenteous, but the labourers are few; pray ye therefore the lord of the harvest, that he will send forth labourers into his harvest. mark : . and he said unto them, go ye into all the world, and preach the gospel to every creature. tit. : - . for the grace of god that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world, looking for that blessed hope, and the glorious appearing of the great god and our saviour jesus christ. reading.--the harvest and the laborers, matt. : - . chapter xxvii. the third petition. thy will be done on earth as it is in heaven. _what is meant by this petition?_ the good and gracious will of god is done, indeed, without our prayer, but we pray in this petition that it may be done by us also. _when is this effected?_ when god frustrates and brings to nought every evil counsel and purpose which would hinder us from hallowing the name of god and prevent his kingdom from coming to us,--such as the will of the devil, of the world, and of our own flesh; and when he strengthens us and keeps us steadfast in his word and in the faith even unto our end. this is his gracious and good will. * * * * * in this petition we pray for grace gladly to believe, do, and suffer all that god wills us to believe, do, and suffer, so that his name may be hallowed, and his kingdom may come. thy will. god's will is, . that we should believe the gospel and be saved. [i tim : +] . that we should obey his commandments and be holy. [i thess. : +] . that we should willingly submit to all his dealings with us, and suffer patiently when he lays a cross on us. [rom. : +] be done on earth as it is in heaven. we pray that god's will may be done by all men and especially by us, as heartily, as continually, and as completely as it is done by the holy angels. [ps. : , ] the good and gracious will of god. the will of god is always good and gracious, because he always wills those things which he, in his wisdom and love, [i john : ] sees are best. he does all things well, even when we do not understand his ways. [isa. : , , rom. : ] is done indeed without our prayer. there will always be some persons who permit god to accomplish his good and gracious purposes in them, whether we pray for it or not. [isa. : ] but we pray in this petition that it may be done by us also; [rom. : ] that is, that we may believe his gospel, obey his commandments, and trustfully permit him to lead us in whatsoever paths he will. what we pray god to do. in order that god's good and gracious will may be done by us, all opposing wills must be overcome. [luke : ] we therefore pray god . to frustrate and bring to nought the will of the devil, [ii cor. : ] of the world [i john : , ] (wicked persons), and of our own flesh [gal. : +] (our natural heart). for these are the great enemies of our souls, who by their evil counsels and purposes would hinder us from hallowing the name of god and prevent his kingdom from coming to us. they tempt us to oppose god's will by despising his gospel, disobeying his commandments, and murmuring against his dealings with us. we pray god . to strengthen us, [phil. : ] so that we may be able to overcome these enemies and do god's will in spite of them. [eph. : , +] they are very powerful, but if we are in earnest about overcoming them, god will give us the needful strength in answer to our prayer. we pray god . to keep us steadfast in his word in the faith even our end, [phil. : , i pet. : ] so that we may believe the gospel with all our heart, live holy christian lives, trust god to lead us as he sees best, and be faithful unto death, that we may receive the crown of life. questions.-- . what do we pray for in this petition? . what do we mean by god's will in this petition? . how do we pray that god's will may be done? . why is the will of god good and gracious? . how is god's will done without our prayer? . when do we do god's will? . what three things do we pray god to do? . what three wills oppose the will of god? . what do the devil, the world, and our own flesh seek? . why do we pray god to strengthen us? . when do we remain steadfast in god's word and in the faith? scripture verses.--i tim. : . who will have all men to be saved, and to come unto the knowledge of the truth. i thess. : . for this is the will of god, even your sanctification. rom. : . and if children, then heirs; heirs of god, and joint heirs with christ: if so be that we suffer with him, that we may be also glorified together. gal. : . for 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. eph. : , . put on the whole armour of god, that ye may be able to stand against the wiles of the devil. for we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. reading.--jesus in gethsemane, matt. : - . chapter xxviii. the fourth petition. give us this day our daily bread. _what is meant by this petition?_ god gives, indeed, without our prayer, even to the wicked also, their daily bread; but we pray in this petition that he would make us sensible of his benefits, and enable us to receive our daily bread with thanksgiving. _what is implied in the words "our daily bread"?_ all things that pertain to the wants and the support of this present life; such as food, raiment, money, goods, house and land, and other property; a believing spouse and good children; trustworthy servants and faithful magistrates; favorable seasons, peace and health; education and honor; true friends, good neighbors, and the like. * * * * * in this petition we acknowledge that every good gift comes from god; [jas. : ] and we pray that he would give us, day by day, those things which we need for our earthly support and comfort, and would make us content and thankful. the petition itself. while we are to pray first and chiefly for spiritual blessings, the saviour here teaches us that we may and should pray for temporal benefits also. give. by praying god to _give_ us our daily bread, we acknowledge that it comes from him.[ ] he is the absolute owner of all things, [i cor. : ] and divides to all men as he will. all that we have is his gift. he gives it as a blessing upon our labor; hence, we must work as well as pray. [ii thess. : ] but without his blessing, our labor would be in vain. [ps. : ] the farmer sows, but god gives the increase. [footnote : compare this petition with the first article of the creed and its explanation.] us. we are taught to pray not only for ourselves, but for others also. we should be concerned that they too may have their daily bread; and, when necessary, we should give them a portion of what god has first given to us, and thus become the means through which he supplies their wants. [heb. : ] this day. we are not to pray for "much goods for many years," but only for this one day's needful supply. when the morrow comes, if we are still alive, we are to pray again. [matt. : +] we are to depend upon god from day to day. we are, indeed, to make a proper provision for our future, but we are not to give way to anxious, unbelieving care about it. our. we ask for bread which we may call our own, bread honestly gotten, bread which god intends we shall have as a reward of our labor; not some one's else bread, and not such things as god, in his wisdom, sees fit to withhold from us. daily bread. according to luther's explanation in the catechism, our daily bread includes all things which pertain to the wants and the support of this present life; such as:-- food, raiment, to supply our bodily wants; money, goods, house and land, and other property, by means of which we may procure the supply of our bodily wants; a believing spouse and good children, that we may have a good christian home; trustworthy servants and faithful magistrates, that we may have the help and protection which we need for the enjoyment of our own; favorable seasons, peace and health, education and honor, true friends, good neighbors, and the like,--all those things which increase our earthly well-being and happiness. while we pray in this petition that god would give us all the things enumerated above, _if he sees fit_, we should remember that he is still giving us our daily bread when he gives us only those things which we actually must have for the support of our life. [ tim. : ] why we pray thus. god gives indeed, without our prayer, even to the wicked [matt. : ] also their daily bread; for god is good, and seeks to lead men to repentance by his goodness. [rom. : ] but we pray in this petition that he would make us sensible of his benefits, so that we may acknowledge them as his gifts, [deut. : ] and not ascribe them to our own efforts or to chance, as the worldly and unbelieving do. and enable us to receive our daily bread with thanksgiving. [eph. : +] since all the blessings we enjoy are god's gifts, bestowed without any worthiness on our part, [gen. : ] we pray that we may always receive them with thankful hearts, and express our gratitude with our lips and in our lives. we should give thanks at every meal, and in all our prayers. _contentment_. true thankfulness implies contentment with those gifts which god sees fit to bestow upon us. [heb. : +, tim. : - +] we must not murmur because he does not include in our daily bread some things which we desire to have; nor dare we permit the withholding of those things to prevent us from being truly thankful for the many benefits which god does bestow upon us. questions.-- . what do we acknowledge and for what do we pray in this petition? . why do we pray god to "give"? . why do we pray, "give _us_"? . why do we pray "this day"? . why do we say _our_ daily bread? . what does daily bread include? . how much must god give us in order to answer this prayer for daily bread? . why does god give, even to the wicked? . what should we bear in mind with respect to all our blessings? . how should we receive our daily bread? . how should we express our gratitude? . what is to be said about contentment? scripture verses.--matt. : . take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. sufficient unto the day is the evil thereof. eph. : . giving thanks always for all things unto god and the father in the name of our lord jesus christ. heb. : . let your conversation be without covetousness: and be content with such things as ye have: for he hath said, i will never leave thee, nor forsake thee. tim. : - . but godliness with contentment is great gain. for we brought nothing into this world, and it is certain we can carry nothing out. and having food and raiment, let us be therewith content. reading.--the feeding of the five thousand, john : - . chapter xxix. the fifth petition. and forgive us our trespasses as we forgive those who trespass against us. _what is meant by this petition?_ we pray in this petition that our heavenly father would not regard our sins, nor deny us our requests on account of them; for we are not worthy of anything for which we pray, and have not merited it; but that he would grant us all things through grace, although we daily commit much sin and deserve chastisement alone. we will, therefore, on our part both heartily forgive and also readily do good to those who may injure or offend us. in this petition we acknowledge our sinfulness, pray for forgiveness, and promise to forgive our fellow-men. the word "and" connects this petition very closely with the preceding one. the daily forgiveness of our sins is as necessary for our souls as our daily bread is for our bodies. and forgive us our trespasses. these words are at once a confession of sin, and a prayer for pardon. . _a confession._ the praying of this petition presupposes a penitent state of heart. if we are not truly penitent, this petition is a mockery on our lips. we have need to confess our guilt, because we daily commit much sin. [i john : ] if we are true christians, we do not sin wilfully and intentionally. but with our best efforts, we still sin much through weakness, [rom. : ] not only by commission, but still more by omission. not a day passes by, in which we do not transgress god's law by thoughts and words and deeds. we often do the wrong and omit doing the right without even knowing that we have done so. [ps. : ] and deserve chastisement (punishment) alone. our sins make us guilty and deserving of punishment, even though they be sins of weakness. we must not excuse or extenuate them. god never excuses any one. but if we penitently confess our sins, he will forgive us for jesus' sake. [ps. : +, i john : ] . _a prayer for pardon._ as in the fourth petition we daily pray "give," so in this fifth petition we daily pray "forgive." since jesus has taught us to pray thus, and we pray as god's children, this petition presupposes that we pray in faith. we pray as those who believe that god will be gracious and merciful to us for jesus' sake. we pray in this petition that our heavenly father would not regard our sins, [ps. : , ps. : ] but would look upon the righteousness which jesus has acquired for us "with his holy and precious blood and his innocent sufferings and death." [ john : ] nor deny us our requests on account of them. if god should regard our sins, he would send only punishment upon us, [ps. : +, ps. : ] and not give us any of those benefits for which we ask in our prayer. for we are not worthy of anything for which we pray, have not merited it. nothing which we have done or are able to do can make amends for our sins, or earn any blessing from god. [dan. : , luke : - +] we therefore pray that he would grant us all things through grace alone for jesus' sake, as we forgive those who trespass against us. . _a promise to forgive our fellow-men._ god's mercy to us must move as to be merciful to others. [eph. : ] if it does not, god will withdraw his mercy from us, [matt. : , +] as the master withdrew his from the unmerciful servant in the parable. [matt. : - ] forgiving others is not a merit which entitles us to receive god's forgiveness. it follows as a result of god's mercy to us. because god so mercifully forgives us for jesus' sake, we promise that we will, therefore, on our part, both heartily forgive and also readily do good to those who may injure or offend us. no matter how greatly others may have sinned against us, we have sinned much more against god. if he is willing to forgive us our great debt, we should be willing to forgive our fellow-men their lesser debt. if we refuse to forgive others, god will lay our own sins to our charge, and punish us. questions.-- . what three things do we do in this petition? . what is to be said about the close connection between this petition and the preceding one? . what does this petition presuppose? . why do we need to confess our guilt to god? . is sin ever excusable? . why does this petition presuppose faith? . what do we pray god to do with our sins? . if god regarded our sins, how would he treat our requests? . why do we promise to forgive others? . why must we be willing to forgive them? scripture verses.--ps. : . i acknowledged my sin unto thee, and mine iniquity have i not hid. i said, i will confess my transgressions unto the lord; and thou forgavest the iniquity of my sin. ps. : . if thou, lord, shouldest mark iniquities, o lord, who shall stand? luke : , . i will arise and go to my father, and will say unto him, father, i have sinned against heaven, and before thee, and am no more worthy to be called thy son: make me as one of thy hired servants. matt. : , . for if ye forgive men their trespasses, your heavenly father will also forgive you: but if ye forgive not men their trespasses, neither will your father forgive your trespasses. reading.-the unmerciful servant, matt. : - . chapter xxx. the sixth petition. and lead us not into temptation. _what is meant by this petition?_ god, indeed, tempts no one to sin; but we pray in this petition that god would so guard and preserve us, that the devil, the world, and our own flesh may not deceive us, nor lead us into error and unbelief, despair, and other great and shameful sins; and that, though we may be thus tempted, we may nevertheless finally prevail and gain the victory. as children of god we must not only seek forgiveness for past sins, but be anxious to avoid sin in the future. we therefore pray that, as far as is possible according to his gracious will, god would keep us from being tempted, and would give us strength to overcome when we are tempted. if we are in earnest in praying this petition, we will not run into temptation ourselves, [matt. : ] nor lead others into it. how we are tempted. god indeed tempts no one to sin: for he wishes us to do good, and not evil. but he leads us into circumstances in which we are _tried_, and must decide for or against him, for good or for evil. this is the sense in which the bible speaks of god as tempting persons. [gen. : ] he tries or tests us. remembering that we are weak, we pray in this petition that god would spare us such trials as much as is possible according to his will, and strengthen us in them, that we may be faithful. _the devil, the world, and our own flesh tempt us to sin_. these are the great enemies of our souls, who will lead us to destruction if we do not earnestly resist them and repel their temptations. what we pray. . _that we may not be deceived or misled by these enemies_. we pray in this petition that god would so guard and preserve us, that the devil, who puts evil thoughts into our hearts, [gen. : , , ii cor. : ] the world (wicked persons in the world), [prov. : +, john : ] which tempts us by example, allurements, and threats, and our own flesh (our natural heart), [rom. : +] which inclines and urges us to sin, may not deceive us, by promising us happiness in the paths of sin, while in reality such paths lead only to misery and destruction. [matt. : , +] nor lead us into error and unbelief, and thus into ruin, since our salvation depends on believing the truth as it is in jesus; nor into despair; because we are lost if we despair of god's mercy, instead of believing his precious promises in christ; and other great and shameful sins, in addition to the error, unbelief, and despair mentioned above. . _that we may overcome these enemies and be saved_, and that, though we may be thus tempted, we may nevertheless finally prevail, and gain the victory. the struggle against these enemies is a warfare (the good fight of faith) [i tim. : +] which lasts to the end of our days. we dare never think that we are safe without further watchfulness, effort, and prayer. [i cor. : +] if we sometimes fall, we must not despair nor give up, but repent and determine to do better. if we earnestly pray for god's help, arm ourselves with his word, and beware of false security, we shall be enabled to overcome these foes more and more each day. [i cor. : ] and when, at last, our end approaches and the warfare is over, god will give us the victory, and bestow upon us for jesus' sake the crown of life. [jas. : , ii tim. : , ] questions.-- . why do we pray this petition? . what do we mean by it? . if we are in earnest in praying it, what will we not do? . in what sense does god tempt? . who tempts us to sin? . what do we pray against these enemies? . how does the devil tempt us? the world? our own flesh? . how do they try to deceive us? . into what do they try to mislead us? . how long must we fight against these enemies? . if we fall, what should we do? . how may we overcome these foes? . when only shall we be completely victorious over them? scripture verses.--prov. : . my son, if sinners entice thee, consent thou not. rom. : . because the carnal mind is enmity against god: for it is not subject to the law of god, neither indeed can be. matt. : , . enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. i tim. : . fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses. i cor. : . let him that thinketh he standeth take heed lest he fall. reading.--peter denying the lord, luke : - ; or, the temptation of jesus, matt. : - . chapter xxxi. the seventh petition. but deliver us from evil. _what is meant by this petition?_ we pray in this petition, as in a summary, that our heavenly father would deliver us from ail manner of evil, whether it affect the body or the soul, property or character, and at last, when the hour of death shall arrive, grant us a happy end, and graciously take us from this world of sorrow to himself in heaven. * * * * * as in the sixth petition we pray to be preserved from sinning, so in this seventh petition we pray to be delivered from all the evil which has come upon our race as a consequence of sin.[ ] but this petition comes last, because we should be more anxious to be delivered from the sin itself, than from the evil results which follow upon it. [footnote : there is a very close connection between the last two petitions, marked by the word "but." "temptation will not cease until deliverance from evil [and from the evil one] has come; and again, when deliverance from evil has come, temptation will cease to assail us."--luekrs.] we pray in petition as in a summary. all the petitions which precede it are included in this last one. that our heavenly father would deliver us from all manner of evil:-- i. in this world. whether it affect the body,--sickness, pain, hunger, thirst, destitution, or the soul,--sin, impenitence, unbelief, sorrow, anxiety, care, despondency, insanity, and the like, property,--poverty, want, famine, fire, flood, wars, riots, etc., or character,--disgrace, slander, and the like. _how we pray for this deliverance_. god wills that we should sometimes suffer affliction, in order that our repentance and faith may be increased. [isa. : +, rev. : +, ii cor. : , ] consequently, our prayer for deliverance from evil in this world is a prayer: . that, whenever it is possible according to his will, god would ward off affliction from us. . that he would give us grace to bear patiently those afflictions which he sends, [ii cor. : +, rom : ] and would make them a blessing in disguise for us. . that in his own time he would remove from us whatever distresses us. [i sam. : , ] we should not grow discouraged or despondent under affliction, but trust in god's mercy and bear our cross cheerfully. [matt. : ] and we should see to it that we do not, by our own sin and folly, bring upon ourselves evils which might have been avoided. ii. in the next world. in this world we shall have to endure some evils as long as we live. [john : ] but if we are faithful, god will not only overrule them all for our good, [gen. : ] but will finally, at death, deliver us from all evil. [ii tim. : ] and at last, when the hour of death shall arrive, grant us a happy end. an unhappy death is the worst of all evils. but a happy death will more than compensate for all the evils endured in this world. [rom. : +] a happy death will be ours, if we persevere in the faith and die in christ. [rev. : +] for then god will pardon all our sins for jesus' sake, and graciously take us from this world of sorrow to himself in heaven. [rev. : - ] there all evils shall cease for ever. [rev. : +] for sin, and all that follows upon sin, shall be no more. in this entrance into heaven at last, all our highest hopes and prayers shall find their complete and eternal fulfilment. questions.-- . what do we pray for in this petition? . what connection exists between the sixth and seventh petitions? . why is this petition called a summary? . from what kind of evils do we suffer in this world? . how do we pray for deliverance from evil in this world? . when shall we be completely delivered from all evil? . what is to be said about a happy end? . why shall we suffer from no evil in heaven? scripture verses.--isa. : . behold, i have refined thee, but not with silver: i have chosen thee in the furnace of affliction. rev. : . as many as i love, i rebuke and chasten: be zealous therefore, and repent. ii cor. : . and he said unto me, my grace is sufficient for thee: for my strength is made perfect in weakness. rom. : . for i reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be repealed in us. rev. : . blessed are the dead which die in the lord from henceforth; yea, saith the spirit, that they may rest from their labours; and their works do follow them. rev. : . these are they which came out of great tribulation, and have washed their robes, and made them, white in the blood of the lamb. therefore are they before the throne of god, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them. reading.--the rich man and lazarus, luke : - . chapter xxxii. the conclusion. for thine is the kingdom, and the power, and the glory for ever and ever. amen. _what is meant by the word "amen"_? that i should be assured that such petitions are acceptable to our heavenly father, and are heard by him; for he himself has commanded us to pray in this manner, and has promised that he will hear us. amen, amen, that is, yea, yea, it shall be so. * * * * * in this conclusion we give the reason why we address our prayer to our heavenly father, and why we expect to be heard. it contains a doxology, and an amen. the doxology. for thine is the kingdom: thou art king and lord of all; [i tim. : ] from thee ail gifts must come. [jas. : ] and the power: with thee nothing is impossible; [luke : ] thou art able to do abundantly above all that we ask or think. [eph. : ] and the glory: thou art god alone, [isa. : ] infinite in holiness, power, and love; to thy name alone be all praise. [ps. : ] for ever and ever. the kingdoms of earth and their glory pass away; but thy kingdom and power and glory endure for evermore. [dan. : , ps. : - +] the amen. amen means verily. by adding it to our prayer we express our assurance, that such petitions are acceptable to our heavenly father and are heard by him. the petitions for temporal and spiritual blessings which we here bring before him are the very ones which he desires us to present. [i john : ] for he himself has taught us to pray in this manner, and to ask for these things, and has promised that he will hear us. [ii cor. : ] the promise is, that whatsoever we ask in christ's name shall be given to us. [john : ] hence we add at the end of our prayer: amen, that is, it shall be so; god will answer our prayer. [matt. : - ] questions.-- . why do we add the conclusion to the lord's prayer? . what two parts does the conclusion contain? . what do we mean by saying, "thine is the kingdom"? the power? the glory? forever? . what does amen mean? . why do we add it to our prayer? . why are we sure that these petitions are acceptable to our heavenly father? . what promise have we with respect to our prayers? scripture verse.--ps. : . thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations. reading.--asking and receiving, luke : - . chapter xxxiii. the means of grace. the spiritual blessings spoken of in the creed and asked for in the lord's prayer are brought to us through the means of grace. what they are. the means of grace are: . the word of god, . the sacrament of holy baptism, . the sacrament of the altar. they are called the means of grace, because they are the means or vehicles through which god's grace comes to us. it is through the word of god and the sacraments that the holy spirit does his work in us. the word of god. the chief means of grace is the word of god. [i pet. : ] for through it the holy spirit "calls, enlightens, sanctifies, and preserves us in the true faith." even in the sacraments, the principal thing is the word of god with its command and promise; and without the word of god there would be no sacrament. its power. the holy spirit is always in the word, and gives it saving power. through the law and the gospel which the word contains, he brings to repentance and faith all those persons who do not wilfully resist his grace. [heb. : ] through it he not only tells us what to do, but gives us the power to obey. [eph : , ] because he is in the word, "it is the power of god unto salvation to every one that believeth." [rom : ] (compare what is said concerning the bible in chapter i., and concerning the work of the holy spirit in chapter xx.) the sacraments. what a sacrament is. a sacrament is a holy ordinance, instituted by christ, in which invisible heavenly gifts are bestowed upon us through the use of visible earthly elements. how many there are. in the sense in which we use the word "sacrament" there are only two holy ordinances to which the name may be applied; namely, baptism and the lord's supper. for these are the only two which possess the three essentials of a sacrament: . the command of christ; . the use of earthly elements; . the communication of a heavenly gift.[ ] [footnote : the roman catholic church teaches that there are seven sacraments: baptism, confirmation, confession, the lord's supper, ordination, marriage, and extreme unction. but five of these lack one or more of the essentials of a sacrament enumerated above.] old testament types. the rite of circumcision, practised in old testament times, was a type of baptism; and the passover was a type of the lord's supper. their purpose. the sacraments have been given to us in order that they might bring a special comfort to our souls, in addition to the comfort which we find in god's word. for the grace of god which is offered to all men in the word, is brought and sealed to each believer _individually_ in the sacraments. my baptism assures me that all the blessings of christ's redemption are meant for _me_: and the lord's supper assures me that christ's body and blood were given and shed for _me_ for the remission of _my_ sins. faith necessary. without faith, no one can obtain any benefit from the sacraments. but he who believes receives the heavenly gifts offered in them, and has the blessed assurance that he is a child of god and an heir of heaven. questions.-- . how are the spiritual blessings spoken of in the creed and asked for in the lord's prayer brought to us? . what are the means of grace? . why are they so called? . what is the chief means of grace? . why does the word of god possess saving power? . what is a sacrament? . how many sacraments are there? . what are the three essentials of a sacrament? . what is the purpose of the sacraments? . does every one who receives the sacraments derive a benefit from them? sculpture reading.--the man born blind, john : - . part iv. chapter xxxiv. the sacrament of holy baptism i. _what is baptism?_ baptism is not simply water, but it is the water comprehended in god's command, and connected with god's word. _what is that word of god?_ it is that which our lord jesus christ spoke, as it is recorded in the last chapter of matthew, verse : "go ye, and teach (make disciples of) all nations, baptizing them in the name of the father and of the son and of the holy ghost." * * * * * what baptism is. baptism consists in applying water to a person "in the name of the father and of the son and of the holy ghost," as christ has commanded. [matt. : ] baptism is not simply water. in one sense, indeed, the water used in baptism is simply ordinary water from well, cistern, or stream; [acts : ] but when used in baptism it ceases to be simply water, and possesses special value and power, because it is the water comprehended in god's command. the water of baptism is a water which god has commanded us to use,--his command being, "go ye and make disciples of all nations, baptizing them," etc. and connected with god's word. in baptism, water is applied "in the name of the father and of the son and of the holy ghost"; and thus it is used in connection, with the very words of christ himself. the water and the word together make the sacrament. its necessity. baptism is necessary for all, because christ has commanded that all should be baptized, and has connected the blessing of salvation with this sacrament. [matt. : ] those who despise it and refuse to be baptized, cannot be saved. but if any person should desire baptism and be unable to obtain it, he would not on that account be lost. it is not the lack of baptism, but the despising of baptism that condemns. baptism is to be administered by the pastor. but if there should be extreme peril of death before a minister could possibly arrive, any member of the church may baptize. such lay-baptism, however, should afterwards be announced in church, and be declared valid. who are to be baptized. the command of christ to "make disciples" includes "all nations." all those persons, therefore, who are willing to become disciples are to be baptized; namely, adults who have received the proper religious instruction and profess faith in christ, and children whom competent sponsors present for baptism. infant baptism. infants should be baptized at a very early age, and thus be received into god's covenant as his children. since they cannot be instructed before baptism, they should be carefully instructed afterwards [matt. : ] and be brought up in the nurture and admonition of the lord, [eph. : ] so that they may always remain faithful and obedient children of god. sponsors answer the questions for the child at its baptism, and promise to see to it that the child is properly instructed and trained in the christian religion. sponsors must themselves be members in good standing in the church. why children should be baptized.[ ] as children were received into the old testament covenant by the rite of circumcision, which was a type of baptism, so god desires that they shall be received into the new testament covenant by baptism. some of the reasons for infant baptism are the following:-- [footnote : baptists sometimes argue against infant baptism on the basis of the scripture passage: "go ye and teach all nations, baptizing them," etc., claiming that christ says first teach and then baptize. but, as a matter of fact, christ mentions baptizing before teaching in this passage. for in its correct translation, as given in the revised version of the english bible, it reads, "go ye therefore, and _make disciples_ of all the nations, _baptizing_ them into the name of the father and of the son and of the holy ghost; _teaching_ them to observe all things whatsoever i commanded you." if the order in which the two words "baptize" and "teach" occur in this passage proved anything with respect to the baptism of infants, it would prove that they _should_ be baptized. for in the case of children, baptizing comes first and teaching follows, just as in the passage quoted.] . children form part of the "nations" whom christ commanded his disciples to baptize. . they are by nature sinful and need god's grace as well as adults. [john : , , job : ] while they have not yet committed any conscious transgressions, they have inherited a sinful heart, and the germs of sin in them will soon grow into actual transgressions. . christ has commanded that little children should be brought to him, and we obey this command by baptizing them and teaching them. [luke : ] . christ says of children, "of such is the kingdom of god": [mark : , +] and they have a right, therefore, to receive that sacrament by which we enter god's kingdom. . the promise of god's grace is given to children as well as to adults. [acts : ] . children have capacity for faith. [matt. : ] . the apostles baptized whole families. [acts : ] how baptism is to be administered. in his command to baptize, christ does not specify any mode of baptism. it may be performed in any one of three ways; namely, by sprinkling, pouring, or immersion. one mode of baptism is just as valid as the others. the most convenient mode, the one best adapted to all circumstances, and the one most widely used in the christian church, is by pouring or sprinkling. immersion is not advisable in our climate, and in many cases, such as severe sickness, it could not possibly be employed. immersion not essential. the word "baptize" does not necessarily mean to immerse, as the baptists claim. when the saviour instituted this sacrament, he did not coin a new word, but employed one already in use. the original greek word from which our english word "baptize" is derived, is used in the new testament in the sense of washing [mark : ] and sprinkling. [i cor. : ] the baptism of the three thousand on the day of pentecost [acts : ] and of the philippian jailor [acts : ] could hardly have been by immersion, on account of the scarcity of water available for such a purpose. when jesus was baptized, he "came up out of the water"; [matt. : ] but it is quite probable that he stood in the stream while john poured water on his head. the essence of baptism consists in applying water "in the name of the father and of the son and of the holy ghost"; and its gracious effect depends, not on the amount of water that is used, but on the word of god with which the water is connected. questions.-- . what does baptism consist in? . why is baptism not simply water? . what is meant by "water comprehended in god's command"? . what is meant by "water connected with god's word"? . what is to be said about the necessity of baptism? . who are to be baptized? . what is to be said about infant baptism? . who may be sponsors, and what is their duty? . give some reasons for infant baptism. . what is to be said about the mode of baptism? . why is immersion not essential? . in what does the essence of baptism consist? * * * * * scripture verses.--john : , . jesus answered, verily, verily, i say unto thee, except a man be born of water and of the spirit, he cannot enter into the kingdom of god. that which is born of the flesh is flesh; and that which is born of the spirit is spirit. mark : , . but when jesus saw it, he was much displeased, and said unto them, suffer the little children to come unto me, and forbid them not: for of such is the kingdom of god. verily i say unto you, whosoever shall not receive the kingdom of god as a little child, he shall not enter therein. reading.-the baptism of jesus, matt. : - . chapter xxxv. ii. _what gifts or benefits does baptism confer?_ it works forgiveness of sins, delivers from death and the devil, and confers everlasting salvation on all who believe, as the word and promise of god declare. _what are such words and promises of god?_ those which our lord jesus christ spoke, as they are recorded in the last chapter of mark, verse : "he that believeth and is baptized shall be saved; but he that believeth not shall be damned." * * * * * the benefits of baptism. baptism is god's means of receiving us into his covenant, and opening up to us all the treasures of christ's redemption. through this sacrament he adopts us as his children and receives us into membership in his church. [gal. : , +] we are baptized in (into) the name of the father (who sent his son to save us), and of the son (who died to redeem us), and of the holy ghost (who applies christ's redemption to our souls). therefore every baptized person may say, "god is _my_ father, christ is _my_ redeemer, the holy ghost is _my_ sanctifier, and all the benefits of christ's redemption are offered to _me_." hence we declare of baptism, that it works forgiveness of sins, [acts : +, acts : , eph. : , ] delivers from death and the devil, and confers everlasting salvation. these are the very benefits which christ has acquired for me by his innocent sufferings and death (see article ii, of the creed, chapter xix.). and since i have been "baptized into christ's death," [rom : +] all these benefits belong to me if i only accept them by faith. [mark : ] i am regarded by god as having already suffered the full penalty of my sins in christ's death, and for his sake i am pardoned and saved. on all who believe. faith is the hand with which we grasp and hold fast the treasures of god's grace offered in this sacrament. the benefits are offered to every one who is baptized, but they are accepted and possessed only by him who believes. as the word and promise of god declare. the benefits belong to all who are baptized and believe, because god has said so. [numb. : ] he has promised, "he that believeth and is baptized shall be saved." without faith baptism will not save any one. "he that believeth not shall be damned" even though he is baptized. for while such a person has been adopted as god's child, he is a disobedient and rebellious child, and therefore is disinherited, and loses the heavenly inheritance [pet. : ] which would have been his, if he had remained faithful. baptism permanent. baptism, once properly administered, is not to be repeated. it is a permanent covenant between god and us. while men are often unfaithful to their covenant, god never is. [ii cor. : , rom. : ] he bestows the blessings of baptism on all who comply with its conditions. having received us by baptism as his children, he ever afterwards remains our loving heavenly father, to whom we may turn with fullest confidence. and if any who have fallen from grace repent and seek his mercy, they find him standing with open arms to receive them. [luke : - ] such persons need not be re-baptized; their old baptism stands. a rebellious son who repents needs not to be re-adopted, but needs only to be forgiven. iii. _how can water produce such great effects?_ it is not the water, indeed, that produces these effects, but the word of god which accompanies and is connected with the water, and our faith which relies on the word of god connected with the water. for the water without the word of god is simply water, and no baptism. but when connected with the word of god, it is a baptism, that is, a gracious water of life and a washing of regeneration in the holy ghost; as st. paul says to titus in the third chapter, verses - : "according to his mercy he saved us, by the washing of regeneration, and renewing of the holy ghost; which he shed on us abundantly through jesus christ, our saviour; that being justified by his grace, we should be made heirs according to the hope of eternal life. this is a faithful saying." * * * * * why baptism has power to confer such benefits. it is not the water, indeed, that produces these effects. water alone cannot wash away sins. yet the water of baptism is necessary, because christ has commanded its use, and has connected the promise of salvation with it. but the word of god which accompanies and is connected with the water. it is the word of god, with its command and promise, that makes baptism a sacrament, and gives it power to confer such great benefits. [john : ] and our faith which relies on the word of god connected with the water.[ ] the baptism is a real baptism and offers these great benefits, whether we believe or not. but the benefits become ours, only when we believe the promises of god. [mark : ] [footnote : the story of naaman the leper (ii kings : - ) illustrates how water, the word of god, and faith can produce great effects. it was not the water of the jordan that cured naaman; yet he could not have been cured without the water, because the promise of healing was connected with its use. when he _believed_ the word of promise and used the water as he was commanded, he was healed. so the water, the word, and our faith, which trusts in the word, cleanse us from the leprosy of sin.] it is a gracious water of life, because the word and promise of god, which are connected with it, give it power to bestow life and salvation on all who believe. and a "washing of regeneration" in the holy ghost, because it is the means through which the holy ghost causes us to be "born again," as god's children. questions.-- . what does god do for us through baptism? . what may every baptized person say? . what benefits does baptism confer? . who has acquired these benefits for you, and how? . why do they become yours through baptism? . what has faith to do with the reception of these benefits? . how do we know that baptism confers all these benefits on all who believe? . what is to be said about those who are baptized but do not believe? . what is to be said about the permanence of baptism? . why has baptism power to confer such great benefits? . why is it a "gracious water of life," and a "washing of regeneration"? scripture verses.--gal. : , . for ye are all the children of god by faith in christ jesus. for as many of you as have been baptized into christ, have put on christ. acts : . then peter said unto them, repent, and be baptized every one of you in the name of jesus christ for the remission of sins, and ye shall receive the gift of the holy ghost. rom. : . know ye not, that so many of us as were baptized into jesus christ were baptized into his death? numb. : . god is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? reading.--naaman, ii kings : - . chapter xxxvi. iv. _what does such baptising with water signify?_ it signifies that the old adam in us is to be drowned and destroyed by daily sorrow and repentance, together with all sins and evil lusts; and that again the new man should daily come forth and rise, that shall live in the presence of god in righteousness and purity forever. _where is it so written?_ st. paul, in the epistle to the romans, chapter , verse , says: "we are buried with christ by baptism into death; that like as he was raised up from the dead by the glory of the father, even so we also should walk in newness of life." * * * * * the duty which baptism imposes. baptism bestows upon us the great privilege of being children of god; but it also imposes upon us the duty to live and act as god's children. every one who is baptized promises, either with his own lips or through his sponsors, that he will live thus. god is always faithful to his part of the baptismal covenant; we should always be faithful to ours. our duty is two-fold:-- . the old adam in us is to be drowned, destroyed by daily sorrow and repentance, together with all and evil lusts. by the "old adam in us" is meant our old sinful self, as we are by nature. for we are born into the world with a sinful heart and a natural inclination to evil. this evil nature still clings to us even after we have been "born again" into sonship with god. [rom. : - ] this old sinful self, together with the sins and lusts to which it prompts us, must be suppressed, subdued, and gradually destroyed. [eph. : +, gal. : +] we should gain the mastery over it more and more every day. we shall do this, if we daily mourn over our sinfulness, and ask god for christ's sake to grant us forgiveness and strength. . the new man should daily come forth and rise, that shall live in the presence of god in righteousness and purity forever. by the "new man" is meant our new self,--what we have become by the work of the holy spirit in us. for if we have been baptized and believe, there has been implanted in us a new life. we have become new creatures, [ii cor. : ] who by god's grace hate sin and desire from the heart to do god's will alone. as the old man in us should daily become weaker and gradually die, so the new man in us should daily grow stronger, [eph. : , +, ii pet : ] and cause us to live in constantly increasing righteousness and purity here on earth, [phil. : +] till at last we are received into god's presence for jesus' sake, and live before him in perfect righteousness and purity forever. confirmation. the rite of confirmation is closely connected with the baptism of children. for the children who have been baptized are afterwards to be taught "to observe all things whatsoever christ has commanded"; [matt. : ] and, when they have reached an age at which they are able to examine themselves, they should be confirmed. preceded by instruction. confirmation is to be preceded by thorough instruction in the doctrines and duties of the christian religion. in addition to the instruction received in the home and the sunday-school, those who desire to be confirmed are specially instructed in the catechetical class by the pastor. confirmation is the church's testimony that the catechumens have received the necessary instruction to fit them for intelligent and earnest participation in the full privileges of church membership. this instruction is the principal thing, and without it confirmation would lose its meaning. what confirmation is. in confirmation the catechumen makes no new promises, but repeats with his own lips the confession of faith and the promise of faithfulness to christ which were made for him by his sponsor at his baptism. thereupon the minister lays his hand upon the head of each catechumen, and the minister and congregation pray that god would give to each his holy spirit to keep him in the faith and to cause him to grow in holiness. why we confirm. confirmation is not commanded in the scriptures, but is a useful ordinance of the church. it does not make us members of the church; for we become members by baptism; but it admits us to _communicant_ membership in the church. those who have been confirmed are admitted to the lord's supper. they are also entitled to act as sponsors at the baptism of children. the right to vote depends upon the constitution of the particular congregation. questions.-- . what duty does baptism impose? . in what two-fold way is this duty to be performed? . what is meant by "the old adam in us"? . what shall be done with our old sinful self? . how shall we succeed in gaining the mastery over it? . what is meant by the "new man"? . what does our new self prompt us to do? . what should the new man in us do? . what is to be done with children who have been baptized? . by what is confirmation to be preceded? . what is to be said about the importance of this instruction? . tell what confirmation is? . why do we confirm? . what privileges does confirmation confer? scripture verses.--eph. : . that ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts. gal. : . and they that are christ's have crucified the flesh with the affections and lusts. eph. : . and that ye put on the new man, which after god is created in righteousness and true holiness. phil. : . not as though i had already attained, either were already perfect: but i follow after, if that i may apprehend that for which also i am apprehended of christ jesus. reading.--the lame man of bethesda, john : - . part v. chapter xxxvii. the sacrament of the altar. i. _what is the sacrament of the altar?_ it is the true body and blood of our lord jesus christ, under the bread and wine, given unto us christians to eat and to drink, as it was instituted by christ himself. _where is it so written?_ the holy evangelists, matthew, mark, and luke, together with st. paul, write thus: "our lord jesus christ, the same night in which he was betrayed, took bread: and when he had given thanks, he broke it, and gave it to his disciples and said, take, eat; this is my body, which is given for you: this do in remembrance of me. after the same manner also he took the cup when he had supped, gave thanks, and gave it to them, saying, drink ye all of it: this cup is the new testament in my blood, which is shed for you, for the remission of sins: this do, as oft as ye drink it, in remembrance of me." * * * * * its names. this sacrament is called: . the sacrament of the altar, because it is administered at the altar. . the lord's supper, because it was instituted by the _lord_ while the disciples were eating the passover _supper_. . the table of the lord, because the lord here gives food and drink to our souls. . the communion, because it is a communion of bread and wine with the body and blood of christ, a communion of believers with christ, and a communion of believers with one another. . the eucharist--a name derived from a greek word meaning to give thanks--because the administration of the lord's supper is attended with thanksgiving. what the sacrament of the altar is. the lord's supper was instituted by our lord jesus christ the same night in which he was betrayed, while he and the disciples were eating the passover supper. [i cor. : - , matt. : - , mark : - , luke : - ] what the lord's supper is, we learn from the words of christ himself as given by the evangelists, matthew, mark, and luke, and by st. paul. the earthly elements. the lord took bread, and when he had given thanks, he broke it and gave it to his disciples. after the same manner also he took the cup containing the wine, when he had supped, gave thanks, and gave it to them. the earthly elements used in this sacrament are, therefore, bread and wine. the wafers which are generally used in lutheran churches are unleavened bread--the kind which christ used--because at the time of the passover no other but unleavened bread dared be used by the jews. the wine which christ used was real wine, not unfermented grape juice. we are not permitted to substitute anything else in place of the earthly elements used by christ in instituting this sacrament. the body and blood of christ. when christ gave his disciples the bread, he said, take, eat; this is my body, which is given for you. when he gave them the wine, he said, drink ye all of it; this cup is the new testament in my blood, which is shed for you for the remission of sins. consequently, when we receive the bread in this sacrament, we receive also the body of christ; and when we receive the wine, we receive also the blood of christ. and we say of the sacrament of the altar, that it is the true body and blood of our lord christ, under (along with) the bread and wine, gives unto us christians to eat to as it was instituted by himself. the bread and wine _do not simply represent_ the body and blood of christ (zwingli's view). the bread and wine are _not changed into_ the body and blood of christ (the roman catholic view, or transubstantiation). the bread and wine are not united with the body and blood of christ into a third substance different from both (consubstantiation). the bread and wine remain real bread and wine throughout the administration of the lord's supper. [i cor. : ] but there is a communion of the bread and wine with the body and blood of christ, [i cor. : +] so that when the communicant receives the bread he receives also the body of christ, and when he receives the wine, he receives also the blood of christ. the bread and wine are the earthly vehicles through which the heavenly gift of christ's body and blood, which were given, and shed for us for the remission of sins, are communicated to us. [i cor. : , ] doctrines compared. the reformed, lutheran, and roman catholic doctrines of the lord's supper may be compared and illustrated thus:-- reformed. lutheran. roman catholic. bread. bread-body. body. wine. wine-blood. blood. according to the reformed view, only bread and wine are present; according to the roman catholic[ ] view, only the body and blood of christ are present; according to the lutheran and scriptural doctrine, both the bread and wine and the body and blood of christ are present in the holy supper, and are received by every communicant. [footnote : because of its false doctrine concerning the lord's supper, the roman catholic church has fallen into these additional errors: . the sacrifice of the mass, in which the priest, by blessing the bread and wine, is supposed to turn them into the body and blood of christ, and thus to offer an unbloody sacrifice of christ which is as effective as christ's death on the cross. . the withholding of the cup from the laity, lest a single drop of christ's blood should be spilled. . the elevation of the host, in which the wafer or host is adored as the body of christ.] a great mystery. the lord's supper is a great mystery; but also a great comfort. we cannot understand how christ can give us his body and blood in this sacrament. but it is the part of faith to take the saviour at his word. this the lutheran church does in her doctrine. questions.-- . by what different names is this sacrament known and why? . from what do we learn what the lord's supper is? . what is to be said about the earthly elements? . when christ gave his disciples the bread and the wine, what did he say? . what do we receive, therefore, in the lord's supper? . what is to be said about zwingli's view? . what is to be said about the roman catholic view, and what is it called? . what other false doctrine besides these two is to be rejected? . how may the reformed, lutheran, and roman catholic doctrines of the lord's supper be compared? . is the true doctrine to be rejected because we do not understand it? scripture verses.--i cor. : . 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? reading.--the institution of the lord's supper, matt. : - . ii. _what benefits are derived from such eating and drinking?_ they are pointed out in these words: "given and shed for you, for the remission of sins"; namely, through these words, the remission of sins, life and salvation are granted unto us in the sacrament. for where there is remission of sins, there are also life and salvation. * * * * * the benefits derived from the lord's supper. the benefits offered in this sacrament and bestowed upon all who receive it in faith are pointed out in these words of the institution: "given and shed for you, for the remission of sins." accordingly, the benefits are: "remission of sins, life and salvation." for while only the remission (forgiveness) of sins is mentioned in the institution, yet where there is remission of sins, there are also life and salvation. [rom. : ] the lord's supper confers all the benefits which christ secured by his sufferings and death. [eph. : ] each communicant is assured by the words of christ himself that the body which he receives along with the bread was given for _him_, and that the blood which he receives along with the wine was shed for _him_, for the remission of _his_ sins. the promise of grace and forgiveness held out to all in the gospel is thus brought home to each individual in the lord's supper. each believing communicant is individually assured that christ is _his_ saviour, and that _he_ has the forgiveness of sins, life, and salvation through christ's death. * * * * * iii. _how can the bodily eating and drinking produce such great effects?_ the eating and the drinking, indeed, do not produce them; but the words which stand here, namely, "given and shed for you for the remission of sins." these words are, besides the bodily eating and drinking, the chief things in the sacrament; and he who believes these words has that which they declare and set forth; namely, the remission of sins. * * * * * why the lord's supper has power to confer such benefits. the eating and the drinking, indeed, do not produce such great effects. for bread and wine have no power in themselves to bestow spiritual blessings. but the words which stand here, "given and shed for you, for the remission of sins." it is the word of god which gives the sacrament its power. [john : ] for christ has commanded us to use the bread and wine in this way, and has connected the promise of forgiveness with their use. without the word, there would be nothing but bread and wine. but christ fulfils the promise which he has bound up with the bodily eating and drinking, and gives us, with the bread and the wine, his body and blood which were given and shed for us for the remission of sins. and he who believes these words has that which they declare, [matt. : ] namely, the remission of sins. forgiveness of sins, life, and salvation are offered to all who partake of this sacrament, but they are accepted and possessed only by those who believe. the impenitent and unbelieving, if they come to the lord's table, receive the body and blood of christ also, but they receive it to their condemnation, because they do not receive it with a penitent and believing heart. [i cor : +] * * * * * iv. _who is it that receives this sacrament worthily?_ fasting and bodily preparation are, indeed, a good external discipline; but he is truly worthy and well prepared who believes these words: "given and shed for you, for the remission of sins." but he who does not believe these words or who doubts, is unworthy and unfit; for the words "for you" require truly believing hearts. how the lord's supper is to be received. those who come to the lord's table must prepare themselves to come _worthily_, if they would receive the benefits offered in this sacrament. [i cor. : +, ii cor. : ] fasting and bodily preparation are indeed a good external discipline. fasting before the lord's supper is not required. it may be practiced by those who desire to do so, if they do it in order to fit themselves for a more earnest participation in the holy supper, and not with the idea that fasting constitutes a merit, the true preparation for the lord's supper is not bodily, but spiritual. [joel : +] he is truly worthy and well-prepared, who believes these words, "given, and for you, for the remission of sins." we are to come worthily, not in the sense of deserving, but of earnestly _desiring_ the benefits offered in the sacrament. we come worthily when we come with penitent and believing heart, [ps. : +, matt. : +] lamenting our sins, longing for forgiveness and for strength to do better, and believing the words spoken to us, "given and shed for _thee_ for the remission of sins." the confessional service. the administration of the lord's supper is always preceded by the service of confession and absolution, so that those who desire to come to the lord's table may prepare themselves to come worthily. at this service we make a public confession of our sins, of our faith in christ our saviour, and of our earnest determination by god's grace to lead a holy life. since christ has conferred upon the church the power of the keys, saying, "whosesoever sins ye remit, they are remitted, unto them, and whosesoever sins ye retain, they are retained," [john : ] the minister uses this power and pronounces the absolution. in the name of the father and of the son and of the holy ghost he declares to all who truly repent and believe, the entire forgiveness of all their sins. on the other hand, to all who are impenitent and unbelieving he declares, that their sins are retained so long as they do not come to true repentance and faith. our church does not require private confession of sins to the pastor; but if any one is troubled in conscience, and desires to make confession to the minister and to obtain the comfort of an absolution pronounced specially upon him, there is provision for private confession and absolution. such private confessions are regarded by every true pastor as sacredly confidential. (see the "questions on confession," which form one of the additions to the five principal parts of the catechism.) questions.-- . what are the benefits derived from the lord's supper? . where are they pointed out? . how have these benefits been secured for us? . what assurance does each communicant receive? . why has the lord's supper power to confer such benefits? . does every communicant receive the benefits offered? . how is the lord's supper to be received? . what is to be said about fasting as a preparation? . what is the true preparation? . what is meant by receiving the lord's supper worthily? . describe the confessional service? . what is to be said about private confession and absolution? scripture verses.--i cor. : . for he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the lord's body. i cor. : . but let a man examine himself, and so let him eat of that bread, and drink of that cup. joel : . and rend your heart, and not your garments, and turn unto the lord your god: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. ps. : . a broken and a contrite heart, o god, thou wilt not despise. matt. : . come unto me, all ye that labour and are heavy laden, and i will give you rest. reading.--the wedding garment, matt. : - . the little treasure of prayers, being a translation of the epitome from the german larger "treasure of prayers" ["gebets-schatz"] of the evangelical lutheran church, published in st. louis, mo., with a new appendix. _fourth edition._ columbus, ohio: the lutheran book concern. j. l. trauger, agent. . contents. . sunday morning prayer . prayer before going to church . sunday evening prayer . another sunday evening prayer . monday morning prayer . monday evening prayer . tuesday morning prayer . tuesday evening prayer . wednesday morning prayer . wednesday evening prayer . thursday morning prayer . thursday evening prayer . friday morning prayer . friday evening prayer . saturday morning prayer . saturday evening prayer . prayer for daily renewal of the baptismal covenant . prayer on a birth day . prayer for children . prayer for young persons . prayer of a servant . prayer of a husband . prayer of a wife . prayer of an aged person . prayer for a proper performance of one's duties . prayer before labor . prayer for divine blessing upon the work of one's calling . luther's prayer based on the scriptural passage: "casting all your care upon him, for he careth for you" . prayer before beginning any important work . thanks returned after labor . prayer during a journey . prayer while beginning a journey at sea . prayer of a seafarer during a storm _a brief instruction in confession and absolution_ . complaint of a poor sinner concerning the impenitence of his heart . prayer for true conversion . prayer for the forgiveness of sin . prayer for reconciliation with our neighbor _brief instruction concerning the holy supper_ . morning prayer of a communicant . prayer for a worthy partaking of the holy supper . thanksgiving after partaking of the holy supper . prayer that god would hereafter keep us from sin, and if we sin that he would not reckon it to our account . prayer in view of the sufferings of christ . prayer in time of drought . prayer for sunshine in a protracted season of wet and rain . prayer for the precious fruits of the field . prayer during a storm . thanksgiving when the storm is over . prayer in great weakness of faith . prayer in great trouble and danger . thanksgiving after a safe journey . thanksgiving for deliverance out of tribulation . morning prayer of a sick person . another morning prayer in sickness . evening prayer of a sick person . another evening prayer of a sick person . prayer in sickness . prayer of a penitent in sickness . short prayers in sickness for every hour of the day: . at one o'clock . at two o'clock . at three o'clock . at four o'clock . at five o'clock . at six o'clock . at seven o'clock . at eight o'clock . at nine o'clock . at ten o'clock . at eleven o'clock . at twelve o'clock . thanksgiving after recovery . three prayers in the hour of death: . to god the father . to god the son . to god the holy ghost . prayer of the attendants upon a dying person . another prayer . a short litany together with prayers for a dying person . prayer when the sick person has departed in the lord appendix i. festival prayers. . prayer for the beginning of a new church year . prayer for the advent season . christmas prayer . prayer on new year's day . prayer on epiphany . prayer on the day of purification . prayer on the day of annunciation . prayer on maundy-thursday . prayer on good-friday . prayer on the festival of easter . prayer on ascension day . prayer on whitsunday . prayer on the festival of the holy trinity . prayer on the day of john the baptist . prayer on the day of the visitation of the virgin mary . prayer on st. michael's day . prayer on the festival of the reformation . prayer on church-consecration day . prayer on harvest festival . prayer on mission festival . from caspar neuman's substance of all prayers appendix ii. hymns. morning hymn evening hymn hymns of cross and consolation hymn of christian life hymn of hope in death hymn of glad eternity prayers before and after meat & . sunday morning prayer. eternal, almighty god and father! i most heartily praise and thank thee, that thou hast graciously, by thy holy angels, preserved me from all harm and danger both of body and soul, during the past night and all previous time; and i most heartily pray thee, forgive me all my sins wherewith i have offended thee, and enlighten my heart with thy holy spirit, that i may daily grow and increase in thy knowledge. grant me grace also, that i may, during this day, avoid all sin and shame, and be found in thy divine will, in order that i may so walk as to be preserved from all evil, may always and constantly keep thee in my heart and thoughts, and when the time of my departure approaches, grant that i may fall asleep in the true knowledge of thy dear son jesus christ, unto a blessed and eternal life. amen. . before going to church. merciful god and father! thou seest, that by reason of my depraved nature i have no delight in thy word, and that i so easily permit the devil, my own flesh and blood, the children of the world, also false teachers and preachers and other trivial causes keep me away from it, and that i am too indolent and careless to hear and preserve thy word. therefore i now pray thee, o eternal god, forgive me this my inbred indolence, and do thou give me a heart willing and apt to hear and meditate upon thy word. awake in me such an earnest longing that i may have a desire after the sincere milk of the divine word, as new-born babes. help me, that i may find my chief delight in thy word. may there be nothing in this world dearer to me than thy word; may i love it more than gold and all fine gold, and always regard it as my best treasure. and as i, alas! have lived to see the time which thy dear son himself foretold, that false christs should arise and do wonders, so that, if it were possible, even the elect should be deceived, i pray thee that thou wouldst graciously defend and protect me from error and false doctrine. keep me in thy truth, for thy word is truth, that i may cling to the same as heavenly truth, and remain steadfast in the same unto death. grant this for the sake of the honor of thy most holy and blessed name. amen. . sunday evening prayer. lord, almighty god and heavenly father, i most heartily thank thee for all thy goodness and benefits which thou hast this day so kindly shown unto me, in that thou hast defended me from evil and preserved my health. and i, thy dear child, further pray thee that thou wouldst mercifully keep me in thy alone saving word to my last breath, and enlighten my heart with thy holy spirit, that i may know what is good or evil. and wouldst graciously wipe out the remembrance of all the sins which i this day have knowingly done, also of my secret sins, and grant me this night a christian rest, that i may arise again refreshed and in health, to thy praise. help also, dear father, that i may begin a new life, well pleasing in thy sight, to the salvation of my soul, in jesus christ, thy dear son, our only helper. amen. . another sunday evening prayer. we adore and praise thee, lord god, father of heaven and earth, that thou hast so bountifully supplied us this day not only with our daily bread to nourish the body, but also with the heavenly food of thy word for our souls. grant, o faithful god, that it may remain in our hearts, and bring forth much fruit to thy honor and our salvation. we also pray thy fatherly goodness not to deprive us of thy pure word and ministry; and that thou wouldst not visit upon us the sins wherewith we may have desecrated this day, but forgive them according to thy great goodness, and for the sake of the bitter sufferings and death of thy dear son jesus christ. and finally, let us this day, and all the remaining time of our mortal life in this vale of tears, be commended to thy fatherly blessing and divine protection; and may thy holy angels keep charge over us, that the wicked one may have no power over us. but as the evening of this world is now approaching, and the day is far spent, grant us the grace of thy spirit, that we may constantly watch, and, in living faith, ardent love, firm hope and a holy walk and demeanor, wait for that blessed hope, and the glorious appearing of the great god and our saviour jesus christ, when he shall come to judge the quick and the dead, in order that we may then receive him in a worthy manner and with joy, enter with him into eternal life, and celebrate with all the elect the sabbath without end. have mercy, o lord! upon thy whole christian church, and deliver thy poor persecuted flock from all oppression, mockery and tyranny, comfort all anxious and troubled consciences by the true comforter, the holy spirit, and send us all thy peace through jesus christ, our intercessor and only mediator. amen. . monday morning prayer. holy and faithful god, heavenly father! i most heartily praise, honor and adore thee, that during the past night thou hast permitted me to rest and sleep in safety, and by thy fatherly love hast awakened me again refreshed and in the enjoyment of health. i most heartily pray thee that thou wouldst this day also and always graciously preserve me together with (my dear parents, brothers and sisters, and) all true christians from all danger and harm both of body and soul, in order that i may always be found in thy will. for i commend myself, my body and soul, heart, sense, mind and thoughts, all my strivings and aspirations, all i do and all i leave undone, my going in and coming out, my life and death, and everything that i am and can do, to thy divine protection. may thy holy angel be and remain with me, that no misfortune may befall me either in body or soul. grant this for the sake of jesus christ, thy dear son. amen. . monday evening prayer. merciful god, gracious father! i heartily thank thee that during the past day and up to the present hour thou hast graciously protected me from all danger and harm of body and soul, and pray thee, that, for the sake of jesus christ, thy dear son, thou wouldst graciously forgive all the sins which i have this day again committed against thee in thoughts, words and deeds, and let them be remembered against me no more. and as i am now about to lie down to rest, i pray, thou wouldst this night also protect and defend me from all harm and danger of body and soul, so that, being defended against the wiles and power of the devil, against evil, harmful and wicked dreams, i may safely rest and sleep this night, and awake again refreshed and in health to thy honor. i now commend myself entirely into thy divine hand; thou hast redeemed me, thou faithful god. amen. . tuesday morning prayer. lord jesus christ, thou only saviour of the world! to thee i lift my heart and mind, and thank thee again, that thou hast by thy boundless mercy and love kept me safe and secure this night from the wiles and power of the wicked one. lord jesus christ, thou art the portion of my inheritance, my salvation is in thy hands, and besides thee i know of no helper in heaven or on earth. therefore i pray thee for the sake of thy unutterable suffering and anguish, of thy most painful and bitter death, which in great love thou didst suffer for me, that thou wouldst be gracious and merciful unto me, and this day and through my whole life bless, spare, preserve and keep me from all sin and evil in this world of sorrow, until thou shalt take me to eternal joy and blessedness, for thy most holy name's sake. amen. . tuesday evening prayer. o eternal and merciful god, god of all riches, who art in heaven, i most heartily thank thee for thy great mercy and paternal providence by which thou hast again permitted me to end this day in the enjoyment of health. and since i, alas! have not spent this day to thy praise and honor, and the welfare of my neighbor, inasmuch as my depraved nature is always inclined more to evil than to good, help, thou faithful god, that i who am conceived and born in sin, may recognize my infirmity and become a partaker of thy heavenly grace; and teach me to think much and often of my end, that i may prepare myself for it in true repentance, and when it approaches may depart from this world of trouble full of consolation and blessedness, and with all believing christians be translated into thy heavenly paradise. in the mean time, as long as i sojourn on earth, take me into thy almighty protection and mercifully keep and preserve me from all harm and danger of body and soul, for the sake of jesus christ, thy dear son. amen. . wednesday morning prayer. o almighty, merciful god, gracious father in heaven, since thou hast again kept me safe this night by thy ministering spirits, the holy angels, and permitted me to see this new day refreshed and in the enjoyment of health, i most heartily give thee praise, honor and eternal thanks therefore, and pray thee again, dear heavenly father, to whose will i subject all that i do and leave undone, my beginning and end, that thou wouldst henceforth graciously have mercy upon me, and govern all my thoughts and aspirations, my heart, sense, mind and thoughts, all my words and deeds by thy holy spirit, so that i may understand what is good or evil, and that i may this day so walk and live in this evil and perverse world, that i above all things, free from my sins, may have a heartfelt desire for that eternal home which christ, my saviour, purchased and secured for me, and may not lose it by reason of my wicked, sinful life. to this end wilt thou graciously help me with thy divine love and the power of thy holy spirit, for the sake of thy dear son, jesus christ. amen. . wednesday evening prayer. i thank thee, o almighty god and kind father, that thou hast this day again graciously kept me safe from harm both in body and soul. i pray thee, that thou wouldst according to thy great goodness blot out every sin that i have this day committed against thee and thy holy commandments with my heart, tongue, or in other ways, and not forsake me, thy creature, whom thou hast redeemed with the precious blood of thy dear son jesus christ, and protect me this night under thy almighty wings, against the wicked one, who goeth about as a roaring lion, seeking to devour me, so that under the shadow of thy goodness i may rest and sleep securely, and the wicked one may not be able to approach me or do me any harm. amen. . thursday morning prayer. god the father, god the son, and god the holy spirit, thou ever blessed trinity! to thee i resign myself with body and soul both now and forever, and heartily thank thee that thou didst not permit the wicked one to harm me during the past night, but didst, by the protection of thy holy angels, keep me safe to this day. what shall i render unto thee, wherewith shall i worthily praise thee? i will give thee a contrite and broken heart, full of sins like scarlet, but sorrowing and penitent; graciously accept of it, and wash it white as snow in the precious blood of thy dear son, my redeemer, bury it in his holy innocent wounds, and thus do thou graciously impart to me the forgiveness of all my sins. and help me to hold myself in christian readiness every day, inasmuch as i do not know, when thou wilt come, how and where thou wilt call me hence, so that i may by thy blessing be conducted to eternal joy. grant me this, gracious father, for the sake of thy dear son, jesus christ. amen. . thursday evening prayer. gracious and most merciful god, eternal father, what heartfelt love and fatherly care thou hast for me, a poor sinner, in that thou hast so graciously preserved me all the days and hours of my life, from my earliest youth to the present time, against all the wiles of the devil, and the danger and harm of the wicked world; and i humbly pray thee, that, according to thy paternal love toward me, thou wouldst to all eternity not remember against me what i have done against thee this day, but mercifully forgive it, and be gracious unto me for the sake of thy dear son, jesus christ, who became the surety for all my sins, and keep me and all who are near and dear to me safe this night from sudden death, from danger by fire and water, pestilence and all harm. i therefore commend myself, my body and soul and everything that i have to thy fatherly protection; may thy holy angel be with me, that, i may fear no danger. amen. . friday morning prayer. i, a poor sinner, have now arisen in thy name, thou crucified lord jesus christ, who, as the truly patient lamb for the slaughter, didst suffer for me the most ignominious death on the cross, and with thy precious blood redeemed me from all my sins, from death, the devil and hell: govern my heart with thy holy spirit, refresh it with the heavenly dew of thy grace, preserve me with thy divine love, and hide me this day, both body and soul, in thy holy wounds; wash me clean from all my sins, keep me in all good works, and lead me from this world of sorrow to eternal joy and glory, thou most faithful saviour, jesus christ, my only comfort, hope and life. amen. . friday evening prayer. o lord jesus christ, thou patient lamb for the slaughter and holy sacrificial offering for all my sins, and not for mine alone, but for the sins of the whole world! i most heartily thank thee again that thou hast so graciously kept both my body and soul under thy protecting care this day, and pray thee that thou wouldst graciously pardon and forgive all my sins which i have committed this day through the weakness of my depraved nature and the enticement of the evil spirit, and which sorely trouble and oppress my heart and conscience; and as i am now about to lie down to rest and sleep, cover me with the wings of thy grace, and help that i may with my body sleep under them this night in peace and rest, but with my soul may i always watch for thee, wait for thy glorious coming to judgment, and with heartfelt longing keep myself in readiness to go with thee at last to thy blessed kingdom. unto this help me, o faithful god! blessed forevermore with thy dear son and the holy spirit. amen. . saturday morning prayer. o thou faithful father in heaven! could i but sufficiently praise and thank thee for all the benefits thou hast bestowed upon me during all the days of my life! but this is beyond my power and ability. for i am flesh and blood, which can do nothing but what is evil. but thou doest daily grant me blessings without number, and especially in the past night, if thou hadst not been my shield and defence, the devil would have injured me greatly with his power, so that i could not have arisen in health. but by thy gracious protection i have been kept safe. i humbly pray thee, extend to me thy grace this day, and mercifully keep me, who am thine through the blood of christ, henceforth unto eternal life. amen, lord jesus, take my soul into thy hands and let me be commended unto thee. amen. . saturday evening prayer. merciful, gracious god and father! most heartily do i again give thee praise and thanks, that thou hast during the whole period of my life taken thought for me in such a fatherly manner, and hast so graciously protected me from all harm and danger of soul and body during this day, even during the whole week up to the present hour. and i further pray thee, that thou wouldst through thy grace, which all penitent sinners have with thee, blot out all my sins, which i have this day and through the whole week committed knowingly or unknowingly against thee and my neighbor, and let them be remembered against me no more for ever. and help me graciously that i may pass from the old week into a new christian life, well-pleasing to thee, and to all the elect in heaven. may i be commended to thy gracious arms this night, that i may rest and sleep safely, and arise again refreshed and in health further to praise thee. and when my last hour comes, take me to thee, lord jesus christ; for i am thine and thou art mine, how gladly and willingly would i soon be with thee! amen. . daily renewal of the baptismal covenant. i hereby renew the covenant of my holy baptism, and renounce, both now and forever, the devil and all his works and all his ways, and this ungodly and wicked world, together with my own sinful flesh and blood. into thy hands, o father, son and holy ghost, i commend my body and soul. into thy care i commend my temporal, spiritual and eternal welfare, and the welfare of those dear and near to me. i commit myself entirely into thy care, mercy, love and faithfullness, o thou my father! i clothe myself with thy merits, with thy precious blood and wounds and thy blessed communion, o lord jesus, my redeemer! i commend myself entirely to thy merciful guidance, to thy power, light and comfort, o holy spirit, most blessed comforter! o triune god! thou art mine, i am thine; thou art my father, i am thy child; thou art my shepherd, i am thy lamb; thou art my lord, i am thine own. o my god! how can i sufficiently thank thee! thou hast regarded me very highly and hast bestowed upon me, a poor sinful being, salvation in jesus christ, through the blessed regeneration in the sacrament of holy baptism. o do thou preserve me in this thy grace unto death. grant, my god, that this my salvation may be my comfort at all times against satan, sin and death, and that i may value it more highly than all worldly honor and earthly fame, and diligently endeavor to lead a holy and godly life in accordance with it until a happy death in christ jesus. do thou, in mercy, grant this my prayer, o my father, for the sake of thy dear son jesus christ through the power of the holy spirit. for all which, all honor, praise and thanksgiving be unto thee, the triune god, forevermore. amen. . prayer on a birthday. my lord and my god, in thee i live, and move, and have my being, thou art my stay in life and in death. i will praise thee; for i am fearfully and wonderfully made, marvelous are thy works, and that my soul knoweth right well. thou hast covered me in my mother's womb; my substance was not hid from thee, when i was made in secret, and curiously wrought in the lowest parts of the earth. thine eyes did see my substance, yet being imperfect, and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them. to-day i will call to my mind the day of my birth which is the beginning both of my temporal and spiritual life, when i was brought unto holy baptism, and became reconciled unto my god, and was cleansed by the water in connection with the word, when my sins were taken away and the holy ghost bestowed upon me; for all which i thank and praise thee. i praise thee, o god, my creator! that on this day thou hast brought me forth from my mother's womb, although in pain and sorrow. i thank thee, that thou hast brought me to a place where thy name is rightfully known, thy holy word taught in all purity, and that i am thus enabled, under thy guidance, to come unto the true and living faith. i thank thee, o lord jesus christ! for all the blessings, with which thou in loving-kindness often hast remembered my body and soul, from the hour of my birth until the present time, inasmuch as thou didst not only nourish and preserve my body, and in various ways protect my temporal life through thy holy angels, who always behold the face of the father in heaven, and daily provide me with abundant food and raiment, but, above all things, thou hast bestowed upon me through thy word, spiritual and imperishable gifts, and hast assured me in holy baptism, the bath of regeneration, that i have been made a new creature and have become the first-fruit of christ jesus; thou hast pardoned all my sins, and hast blessed me with the gift of the holy ghost and made me heir of eternal life; and though i have often, through the weakness of my flesh, or wantonly, forsaken my god and forgotten his commandments, and have even more than seventy times seven committed fearful sins against god in heaven and my fellow-men on earth, yet didst thou not, o lord jesus! enter into judgment with thy servant, and visit him with immediate and well-deserved punishment. o god, holy spirit! what a shameful life have i thus far led! how often, and on how many occasions have i stumbled in my christian walk, and have become guilty of great and atrocious sins! but thou, o god, holy ghost! hast just as often sought the lost sheep, and hast brought me again upon the path of rectitude, and hast sanctified, comforted and guided me. thou hast preserved me in my station, and hast restrained the devil and averted a host of bodily and spiritual dangers in which i should have perished long ago, if thou hadst not stood by me. o blessed trinity! there is a time to be born; do thou graciously help all fruit of the womb and grant, a joyful birthday, forgiveness of sins and life eternal. grant that i may to-day spend my birthday, as also all future days of my life, without committing mortal sins, and that i may become conscious of my humble birth and wretchedness by nature. do thou bestow upon me the blessings of health and life until the goal is reached. grant me patience to endure all afflictions and sufferings. comfort me in all misfortunes and distress. forgive me daily my sins and grant that i may thus continue firm unto my soul's salvation, and that i may, in the true and saving faith and with a good conscience, serve thee even unto the end, through jesus christ. amen. . a prayer for children. almighty god, heavenly father! since thou hast so earnestly enjoined upon me, in the fourth commandment, to honor my father and my mother, and hast also promised, graciously to reward such service with long life and prosperity: i would pray thee from the depth of my heart, that thou wouldst bestow upon me an obedient heart, which, with due submission, obeys my dear parents in all things, and also those who are my superiors in the place of my parents; that i may honor them in deed, word and with patience, and that i may not grieve, disregard or despise them as long as i live, in order that thy blessing may rest upon me. grant that i may well remember and firmly keep to heart their words, rules and precepts, yea, that i may at all times be mindful of them, and that i may not forget their instructions, in order that my days may be long upon earth. do thou govern me through thy good spirit, that i may hear the instruction of my father and not forsake the law of my mother, in order that i may be a cause of joy and comfort unto them. grant that i may, in all my actions, diligently follow the example of my lord and saviour, who, being a true model for all pious children, was subject unto the virgin mary, his blessed mother, and unto joseph, his foster-father. bestow also upon me a grateful and humble heart, that i may recompense my dear parents and again serve them, especially that i may administer unto them in old age and bear with them when they have become childish and simple, and that i may never forget that they are my parents. do thou also graciously forgive me whenever i have offended them through childish weakness and rashness. do thou preserve me from evil society and frivolous people, and when sinners entice me, that i may not consent nor walk in their way with them, but that i may refrain my foot from their path and not bring disgrace and crime upon myself. o lord! thou hast thus far chastened me as a man chasteneth his son; grant that i may bow down mine ear and hear the words of the wise, and learn while i am young, that i may acquire knowledge and discretion. grant that i may increase in wisdom and stature, and in favour before thee and my fellow-men, for the sake of my lord and saviour jesus christ. amen! . prayer for young persons. o father of all grace and mercy, who art a god of holiness, it is thy holy will that we also should be holy and lead a life without lust and evil desires of our sinful flesh. i confess unto thee my weakness and the sinful infirmities of my nature; for, to will is present with me, but how to perform that which, is good, i find not. the lust of the flesh, and the lust of the eye, and the pride of life surround me like three powerful enemies and threaten to entice me away from thy grace. therefore, o my father, i pray thee to create and preserve within me a pure heart. grant, that i may avoid, with all my heart, all places and occasions where opportunity is given for impurities, and that i may be afraid, lest i should take the members of christ, and make them the members of a harlot. grant, that i may rather abide in fervent devotion and at all times have a sincere desire and longing after true holiness, that my body may, in truth, be the temple of the holy spirit, and that i may not cease to love jesus christ, who was crucified and has given himself into death for my sake. grant that i may love heavenly wisdom, in order that i may never more enter upon the paths of deceivers. o thou just and holy god! who triest the hearts and reins, grant, that i may so cling unto thee in this world, as to remain unseparated from thee in all eternity. amen! . prayer of a servant. merciful god! thou who hast redeemed and liberated me, through the precious suffering and death of thy dear son jesus christ, from everlasting servitude, from the power of sin, from the power of darkness, and from the cruel tyranny of the devil, and hast made me lord over death and hell,--i pray thou wouldst in mercy grant, that i may not conceive a dislike to my calling of bodily service, into which thou hast placed me according to thy will and good pleasure, and that i may not impatiently rebel against thy order, nor begrudge other people their higher station, but that i may obey thy will with a cheerful heart, and that i do not regard it otherwise than that i were serving thee, o god in heaven, and not men on earth. to this end, dear father, do thou assist me, that i may, in true knowledge and fear, serve thee, the highest lord in heaven and on earth; that i may love thee above all things, placing in thee all my hope and salvation and walking unblamably according to thy commandments; and that i may also, in addition to this, be obedient in all things which are not displeasing unto thee, to my master and mistress, according to the flesh, not only to them that are kind and lenient, but also to them who are rude and froward, serving them with patience, in all fear and simplicity of heart, just as i should serve christ, my lord, not with mere visible works, as if to gain favor before men, but with a sincere heart for the sake of thy command and precept. grant in mercy, that i may be found faithful in every thing that is enjoined upon and intrusted unto me, that i may neither neglect nor destroy anything, nor cause any mishap or loss through my carelessness, and that i may not defraud others, nor covet their property which is entrusted to me and placed into my hands. preserve unto me good health, strengthen the members of my body and increase my powers; bestow upon me knowledge and wisdom, that i may be able to perform the labor of my master and mistress, to improve their property by thy divine help, that they may be blessed through my industry and increase abundantly, and grant that all that i do may redound to thy glory and be profitable unto me to the blessed exercise unto godliness for the sake of jesus christ, thy dear son who liveth and reigneth with thee and the holy spirit, world-without-end. amen! . prayer of a husband. almighty and gracious god! thou who thyself hast instituted the holy state of matrimony, and by the first miracle of thy dear son, jesus christ, hast honored and adorned it as a state pleasing in thy sight, in which state also many sainted patriarchs and prophets have led a godly life unto thy good pleasure; and since thou hast also helped me to enter holy matrimony and hast placed me at the head of my household, and as thou art pleased with these three things, namely, when brethren dwell together in unity, when neighbors love each other, and when husband and wife dwell together in love and purity; i would therefore pray thee with all my heart, to grant unto me, that i may, in christian love and harmony and with reasonableness, live with my wife, giving honor unto her, as unto the weaker vessel and as also being heir of the grace of life, and that i may advise her, with the children and servants, into thy knowledge and divine honor in all chastity and decency. unto this end, do thou bestow thy grace, that they may observe my instructions in that which is good and which leads to all godliness, and that they may cheerfully abide in them. do thou restrain satan, that he may not cause discord and strife between us, and if we should, out of weakness, be at variance at any time, do thou help, that we may soon become reconciled again. do thou give me grace, that i may not lust after another spouse or woman, or look upon her with an evil eye to desire her. protect me, my wife, my children and servants against sickness, according to thy divine will. grant unto me, thy servant, that i may diligently attend to my calling, eating my daily bread in the sweat of my brow, and that i may not grow impatient, whenever my task becomes bitter, for thus thou hast instituted it. do thou prosper and bless my substance, that it may increase without injury or disadvantage to others. give me pious and faithful servants. preserve unto me my house and home, and all that thou hast bestowed upon me. help us to bear the cross in our calling with patience, and after this life gather us together with all thy saints in thy kingdom above. amen. . prayer of a wife. gracious god, faithful father! since thou hast, through thy mercy, called me into the holy state of matrimony to be the mistress of a house, in which state i can also serve and please thee, my god, do thou bestow grace upon me, thy servant, that i may at all times sincerely fear thee, and trust in thee above all things, o my creator and redeemer; and that i may, next to thee, fear, love and honor my husband, and desire none other besides him. help, that according to thy command, my will be in subjection to my husband, to obey him with all readiness, and that i, in the innermost of my heart, may ever be adorned with a meek and quiet spirit and many virtues, like unto the holy women of olden times who trusted in god, being in subjection to their own husbands. grant that i may lead a chaste and pure life in fear and humility, that i may in all godliness and with kind and modest words restrain and subdue the anger and ill-humor of my husband, and be enabled to meet him with indulgence; that i may, in meekness, train my children and servants unto the praise and honor of thy holy name, and that they may, with willing hearts, obey me in those things which are good and righteous before thee. help that i may be a faithful helpmeet unto my husband, that i may with care guard over the blessings which thou hast graciously bestowed upon us and not squander them, but that i may work and assist, as is becoming me in this my calling, that i may be able to give unto the needy and extend a helping hand unto the poor. protect us against unfaithful and wicked servants, who neglect and waste our property. give me grace that i may patiently bear the cross in married life, and not so soon become discouraged or intimidated whenever afflictions come upon us; for our faith must be tested through trials and adversities. o lord god! into thy almighty power i commend myself, my dear husband, all my children and servants, do thou preserve us from sin, disgrace and all afflictions, through jesus christ, our lord. amen. . prayer of an aged person. lord god, thou our refuge forevermore, our life and length of years by whose hands our days are numbered, behold, i have reached the years, of which i can say that they are not pleasing to me. since my strength has perceptibly decreased in this my old age, and many troubles and weaknesses come upon me, i humbly beseech thee who hast so graciously and fatherly guided me from the beginning of my life, and hast been my hope from the days of youth until now, thou wouldst not forsake me in old age, when i am gray-headed and weak, but continue to bear and deliver me unto a happy end of my life. but especially do i pray thee, o merciful father, to guide and direct me by thy holy and good spirit, that i may spend the rest of my life in a christian walk with praying and sighing in true devotion to thee, and that i may more and more prepare myself like a true christian for a happy death, so that, if to-day or to-morrow my time should come, i may depart in peace like the aged simeon, and leaving this world, may enter upon the joys of eternal life. amen. . prayer for a proper performance of one's duties. merciful and faithful god! thou hast commanded, that every man should pursue a certain calling and be faithful in the same. thou seest and knowest, therefore, omniscient lord, what my duties are, and that i can do nothing without thy grace, power and blessing, but that i can err in various ways; therefore i sincerely pray thee, to strengthen my reasoning faculties, to bestow upon me bold and undaunted courage, that i may act reasonably and overcome all rising difficulties, and thus accomplish through thy paternal guidance a desirable and blessed object. o my god, i trust in thee, let me not be ashamed, let not mine enemies triumph over me, yea, let none that wait on thee be ashamed. show me thy ways, o lord, teach me thy paths; for thou art the god of my salvation, on thee do i wait all the day. preserve my soul, deliver me and sustain me in my troubles. let me not be ashamed, for i trust in thee. o my god, be not far from me, make haste to help me, o lord, my salvation! amen. amen. amen. . prayer before labor. eternal and merciful god! i would now take up my work anew, and cheerfully lay hold upon the task of my proper calling, into which thou hast placed me thy servant, and thus labor according to my talents received from thee, that i might through them serve my neighbor and earn my daily bread. i would therefore pray thee with all my heart, to bestow upon me knowledge, prudence, understanding and health for the performance of my labor and work, according to thy grace-abounding promise, and to further and bless the same, that not only its beginning be well done, but that i may also, through thy paternal assistance and in thy name, profitably finish it, and at all times perform the duties of my calling in thy fear with a good conscience. into thy hands i commend my work; grant that my undertakings be successful, and that i may accomplish the work begun in thy name, that the light may ever be shining upon my path, unto thy honor and praise and the welfare of myself and friends and neighbors, through thy dear son jesus christ, our lord, amen. o lord jesus, in thy name and upon thy word i will let down my net. o lord, help, o lord, let my work prosper. amen. . prayer for divine blessing upon the work of one's calling. lord god! thou hast assigned work to every man according to his abilities, and it is thy will, that we should eat our daily bread in the sweat of our face, until we return again unto dust, and that we should live by the work of our hands and prosper; behold, upon thy word i will begin anew the work of my calling, grant that my efforts and labors be not in vain, but help that i may work with my hands the thing which is good, that i may have to give to him that needeth. bestow upon me thy favor and blessing at all times, for upon it depend all things, that i may accomplish my work and do wrong to no one, so that i may honor the lord with my substance and provide for those near to me, especially for my own household. bless us more and more, bless our substance and all that we have, for thy blessing enriches us without the anxieties of the busy hand. lord, gladden my heart and make cheerful my countenance, give me health, life and thy blessing. all this, however, i ask of thee in submission to thy holy will, lord, hear my prayer. into thy hands i commend my ways, in thee i hope, thou wilt do all things well. the lord be praised daily. amen. . luther's prayer based on the scriptural passage: casting all your care upon him, for he careth for you. heavenly father! thou art indeed my lord and god, who hast made me out of nothing and redeemed me through thy son. thou hast commanded and appointed me to perform these my duties and labors, which i, however, cannot accomplish as i desire, and many troubles there be that frighten and oppress me, so that i am, as to my own power, without help and consolation; therefore i commend all things into thy hands, do thou help and console me, and be thou all in all. amen. . prayer before beginning any important work. lord, thou doest great things, which are unconceivable, and wonders innumerable, thou whose strength is mighty in weakness; i call upon thee, the most high, to prosper the work of my hands and graciously help me to accomplish this work, which i have undertaken with entire confidence in thee. lord god, strengthen me in this hour, and depart not from thy servant, whose hope is in thee, and without thee can do nothing. prepare me with strength from on high, and give me the wisdom which is continually about thy throne, that it may be with me and direct my labors. all depends upon thy divine blessing; wherefore remember me, o lord, and bless all i do and all i leave undone, in order that i may begin and accomplish my work prudently and successfully. may my actions be pleasing unto thee, assist me by thy advice, in order that i may be able most profitably to begin, continue and finish my work. for unto thee do i commit the beginning and the accomplishment of my labors, and unto thee will i thankfully ascribe all praise for prospering the work of my hands. amen. in jesus name, amen, amen! . thanks returned after labor. almighty, eternal and gracious god! i praise and thank thee for thy most holy presence and assistance, which thou hast shown unto me this day, for without thee i certainly could have done nothing, hence thou alone art worthy to receive the praise. i beseech thee, to permit these labors to be pleasing unto thee, and to redound to the well-being of myself and neighbors, both bodily and spiritually, through jesus christ our lord, who with thee and the holy ghost, true god, lives and reigns to all eternity. amen. . prayer during a journey. o lord jesus christ, thou ever-gracious lord and saviour! thou who hast become a guest and stranger for us upon earth, i come unto thee humbled in heart, and beseech thee, that thou wouldst permit my whole life and walk to be acceptable unto thee. preserve me also upon this my journey by the protection of thy beloved angels upon all my ways graciously from all evil and accident, misfortune and danger of soul and body, so that i may successfully accomplish my work and return again to my beloved ones, in health and in vigor. unto thee alone, o lord, do i commit my body and soul, all that i have and possess, during my journey. do thou direct my course and way to my welfare and blessedness. in the mean time do thou faithfully protect my loved ones at home, that we may meet each other again in health and happiness. and when i have finally accomplished my journey of life here in this world, receive me unto thyself, into thy glory, by a peaceful and a blessed death. amen. . prayer while beginning a journey at sea. eternal god, behold, i now journey upon the deep, and commit myself to the wild, rough sea; here on the waters i am tossed to and fro between heaven and earth, how shall this little ship, small and weak in structure, which cannot protect itself, protect me? on whom then shall i, wretched man, put my trust? alas, o god and lord, alone upon thee and thy fatherly power and care, for neither man nor any of thy creatures can save me. the wind bloweth whithersoever it will, the sea lifts up its waves, beneath me i see neither ground nor foundation, and above the lone heavens. the men who assist me are in like danger and care; wherefore, o god, i lift my eyes alone unto thee, from whom cometh my help, my help cometh from the lord, who hath made heaven and earth. to thee do i commit myself both body and soul, life and property. unto thee alone do i look, in thee alone do i put my trust, my hope is in thee, there is no help in man. bear thou this little ship on thy wings, and preserve me within and be with me in the ship, else, o lord, we perish; but if i only have thee, i will ask nothing of heaven or earth! yea, while i now depart from land and leave the same behind me, help me, to forsake and deny all confidence in worldly and human assistance, and to commit myself unto thee alone. lord, behold, i have entirely submitted to thy will, do unto me as may seem good in thy sight, that it may redound to the welfare and salvation of my soul. i commit myself into thy hands, for thou hast drawn me into thy embrace, and no one shall pluck me out of thy hand, because i am a member of christ's fold, and a sheep of his pastures, wherein i will gladly live and die by the help of the holy spirit. amen. . prayer of a seafarer during a storm. almighty god, thou god of the righteous! thou who hast made the sea and the dry land, and upholdest all things by thy hand, and raisest the stormy wind, which lifteth up the waves, so that the ship is tossed now to the heavens, and now down again to the depths, that a person is reeled to and fro like a drunken man at his wit's end, as the holy spirit says. we are now in great danger and distress in this our journey on the sea. as thou hast said: "call upon me in the day of trouble, i will deliver thee," we therefore in this our great need, from which no creature can save us but thou alone, hold out to thee thy word with believing hearts, and humbly ask thee to manifest thy power according to thy great mercy, and say unto the wind and the sea: peace, be still! and graciously protect us from shipwreck and danger, hold and preserve us by thy gracious hand, and redeem us graciously from this danger, and we will praise thy name as long as we live, never forget thy deeds of mercy and amend our lives so that henceforth they may conform to thy holy word. alas! lord, be merciful unto us, and forgive us our sins for jesus christ's sake. alas! help us, lest we perish! alas! lord, redeem us for thy mercy's sake! but if it be thy will here to end our lives, then give unto us christian patience, preserve us in the true faith and give us the end of our faith, the salvation of our souls! thou canst redeem from death, thou canst also redeem us out of this danger. hear us, hear us, hear us, lord god father, for jesus christ's sake! lord jesus, for the sake of thy five blessed wounds! lord god, holy spirit for the sake of thy mercy and grace! help us, lord god, the father! help us, lord god, the son! help us, lord god, the holy ghost, for thy own sake, and for the honor of thy name, and for thy infinite mercy's sake. amen. a brief instruction concerning confession and absolution. my dear christian, when you come to confession, you must not be satisfied in repeating with the mouth a prayer which you have committed to memory, or to permit a prayer of confession to be repeated to you by your confessor, but you must yourself bring with you a penitent heart, out of which your confession will then freely flow, for to confess without a penitent heart is mocking god, and without it no forgiveness of sins can take place. to a penitent heart in the first place belongs, that you confess your sins and experience sorrow and penitence on account of them. by nature no man can know his sins, nor can he produce penitence in his heart concerning them; this must above all be sought of god. we men are by nature much too blind, too indifferent, too inconsiderate, too selfrighteous, too much possessed with self-love and self-interest, than to be inclined and capable penitently and uprightly to confess ourselves guilty of all sins. wherefore above all things bend your knees before god and call upon him, that he might open your eyes that you may thoroughly know the multitude and greatness of your sins. pray with the blessed david: "search me, o god, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting." hereupon take the holy ten commandments and make a careful examination of your whole life in accordance with them. then you will know that you are a sinner. for as a man cannot see a spot on his face without a glass, neither can he know his sins without beholding himself in the glass of the holy ten commandments. for sin is every work, every word, yea, every thought, which is against god's commandments; for sin consists in the performance of that which god has forbidden, or in the omission of that which he has commanded to be done. but you must not only regard the gross external sins, but also the internal secret sins, departures from god's commandments, which have taken place in the heart through evil thoughts and desires. if you will examine yourself thus in constant prayer, you will discover that you have not feared, loved and trusted god as he requires, that you have not so heartily and confidently called upon god, prayed, praised and given thanks, that you have not kept his word so holy, heard and learned it, as you should have done. you will find that you have not honored and loved your parents and superiors, but have been disobedient and murmured against them; you will find that you have sinned against your neighbor in anger, hatred, revenge and irreconcilableness, with unchaste thoughts and desires, envy, illwill, avarice, an earthly mind or with slanderous words, in short, you will find that you have not so uprightly and heartily loved your neighbor as yourself, that much more selfishness, the seeking of your own interests or your own honor has been the motive to all your actions. with these and other sins you have surely deserved the wrath of god, temporal and eternal punishment, if god would deal with you according to his stern righteousness. from these sins which you perceive in yourself you can draw the conclusion how impure and depraved your heart is, from which these sins flow, for as the water, so the spring, and by the fruits we know the tree. hence you will come to the knowledge of original sin. if you now will perceive these and other sins in thyself, yea, if you consider, that the sins you have committed in ignorance, are many more than those you know and feel in your heart, which nevertheless the all knowing god places in the light of his countenance, then you will tremble in your conscience and experience sorrow and penitence on account of them, that you have so grievously offended your god and have been so unthankful for his blessings. the second part of confession is faith, and indeed faith in jesus christ, who hath made satisfaction for all thy sins and has also obtained forgiveness of the same. faith is as a hand which appropriates the forgiveness of sins and receives it as an unmerited gift of divine grace. without this faith all knowledge and sorrow for sin is only the confession of a cain or a judas, which ends in despair. but by faith in jesus christ, the saviour of all sinners, the heart is comforted and made quiet. but this faith you cannot produce in your own heart, but it is the work and gift of god the holy spirit. and if you experience that you are wanting in this faith, and that you cannot believe but desire to believe, then call upon god for this faith, and he will give it thee. thereupon the fruits of penitence must follow. these consist in this, that you no more knowingly and intentionally will commit the sins which have been forgiven you, but you much more will hate and forsake them, and by the assistance of the holy spirit contend against them. if now you bring such a penitent heart with you to confession, then you are able to receive the absolution which your confessor gives you, by virtue of which your sins are really and certainly forgiven thee by god in heaven. forgiveness of sins christ has obtained for all sinners by his death and the shedding of his blood and sealed it by his resurrection and commanded it to be preached and delivered to all the world through the gospel. now when the confessor absolves thee, he does nothing else than declare unto you the gospel of the forgiveness of sins; and yet this is not merely an empty declaration, but such a one through which forgiveness of sins is really presented and offered to penitent sinners. as often as you hear the words of absolution from his mouth, do not doubt, but firmly believe that your sins are forgiven thee before god in heaven, as certainly as if christ would immediately speak from heaven: "be of good cheer, my son (my daughter), thy sins be forgiven thee," for he says: "whosoever heareth you, heareth me, and whosesoever sins ye remit, they are remitted unto them." . complaint of a poor sinner concerning the impenitence of his heart. i, miserable afflicted sinner, come unto thee, my heavenly father, and bring nothing with me but sin only. i can therefore not lift up my eyes to thy exalted and most holy majesty, but i am ashamed, that i have so oft offended thee and not hearkened unto thy voice. alas! there is nothing good in me, i am conceived and born in sins, my nature is so perverted and depraved, that i cannot feel and experience in me either a desire or love for virtue and the heavenly gifts, but only for transitory honor and joys and the inclination to all evil. i have lived in sin from my youth up, and yet i live in sin, as long as i have this sinful flesh of adam on me. but, dear lord, i comfort myself by thy unbounded, unfathomable, infinite and unspeakable grace and mercy, which thou hast promised to all penitent sinners in thy word and confirmed by a sacred oath. i comfort myself by the precious merit of thy only begotten son, who was delivered for the sake of my sins and raised for my justification. o heavenly father, hide thy face from my sins and behold the face of thy son, who in himself never did commit sin, nor ever knew of sin, but through his most holy obedience, blood and death hath made satisfaction for all my sins and the sins of the whole world. receive me, o father, for the sake of this saviour again into grace, and do not permit his bitter sufferings and death and his perfect precious ransom, which he has paid thee for my sins to be lost by me, poor sinner, but that it may strengthen me. and i will then praise and bless thee, here in time and there in eternity. amen. . prayer for true conversion. almighty god, merciful father! every day thy voice calling me to repentance and grace resounds in my ears, encouraging me and all sinful souls unto conversion: return, thou backsliding israel, saith the lord, and i will not cause mine anger to fall upon you; for i am merciful, saith the lord, and i will not keep anger forever. only acknowledge thine iniquity, that thou hast transgressed against the lord, thy god. but alas! i am not sufficient of myself, as of myself to convert myself unto thee. as little as the ethiopian can change his skin and as little as the leopard can change its spots, so little can i cease to do evil and do good by my natural powers, inasmuch as the thoughts and intents of my heart are inclined to evil from my youth up continually. has thy grace wrought so much in me that i have determined that i will arise and reconcile myself with thee on account of my sins, and offer unto thee a broken and contrite heart, yet, alas! satan, the accursed one, will cast a thousandfold hinderances in the way. my own sinful flesh and blood prevent me, that the good that i will i cannot accomplish, but remain in sin and finally be destroyed therein. wherefore, abba, dear father, i bend and bow my knees in deep humility before thee, and ask for the sake of thy infinite mercy: convert me, o lord, and i shall be converted, help me, and i shall be helped, let thy grace, my god, not be in vain in me, but as thou hast given to will, so do thou also give to accomplish it. destroy the wantonness of the infernal villain, prevent the suggestions of my perverted heart, that my holy resolution may not be hindered or entirely destroyed. open my eyes that i may heartily know, painfully lament, and bitterly bewail my sins. give me a divine sorrow over my transgressions, which will bring repentance unto salvation, which may never be repented of. do thou not, o lord, permit me to be destroyed under the burden of sin, nor to despair with cain and judas, but do thou turn to me, and be merciful unto me, behold my misery and affliction, and forgive all my sins. show me thy dear and merciful heart, father, which desireth not the death of a sinner, but that he may be converted and live; speak gently to my soul, and say that mercy shall go for justice, and that thou wilt no more remember my transgressions. show me with the finger of thy divine grace unto jesus, the crucified one, how he died for my sins and rose again for my justification. open to me for a refuge his bloody wounds, in which so many poor sinners have found comfort and salvation. create also a clean heart within me and renew a right spirit within me; cast me not away from thy countenance and take not thy holy spirit from me; comfort me again with thy help, and the joyful spirit preserve me in a firm resolution to amend my sinful life, and as long as i live to serve thee in righteousness and holiness, as is pleasing in thy sight. o lord, hear me, alas! lord! be merciful, o lord! hearken to remember and do what i ask, for jesus christ's sake. amen! . prayer for the forgiveness of sin. eternal, merciful god, i, a poor miserable afflicted sinner, come before thy divine majesty bringing unto thee nothing but sin, and on account of this sin i dare not raise my eyes unto thee, but am cast down with shame, that i have so often and with great and manifold sins offended thee, my god, my creator and father, so that if thou wouldst deal with me according to my just dues, i would forever remain a child of wrath and eternal damnation. but dear lord god and father, i comfort myself with thy great mercy, with thy unmeasurable, unfathomable, endless and unspeakable grace, which thou thyself hast vouchsafed unto me and which thou, with a precious oath and affirmation, hast confirmed and given me ample assurance with thy words: "as true as i live, i have no pleasure in the death of a sinner, but that he might turn from his wickedness and live." i comfort myself with thine only begotten son, my dear redeemer, justifier, mediator and saviour, that he has, by his perfect obedience, sufferings and death, obtained for me again thy favor, and has given unto me, one that believes in him, power to become thy child and to remain an heir of thy boundless mercy now and in eternity. therefore, i will not despair, but will confess my sins, both internal and external, secret and manifest, unto thee, and i will present myself before thee guilty as an evil-doer and malefactor, and i know nothing more to do than to come upon the promise of thy word with an humble heart and dauntless spirit in true faith and sincere confidence in thy promised mercy and the bitter sufferings of thy dear son, to the throne of grace, and from the depths of my heart exclaim: abba, dear father, lord! have mercy upon me! o god, be gracious unto me, a poor, miserable sinner; forgive all my original and actual sins, and all that i have at any time thought, spoken or done against thee, consciously or unconsciously. lord, there is nothing good in me. in sin was i conceived and born, in sin have i lived, in sin do i yet live, so long as i carry with me this sinful flesh and blood, and my sins are continually before thee. thou seest in me a thousand times more, yea, and a thousand times greater sin than i myself am able to see, know and feel. o lord, enter not into judgment with thy servant, for in thy sight shall no man living be justified. have mercy upon me for the sake of jesus christ, thy dear son, my lord and saviour, and through thy great mercy, which is greater than the sins of all men, blot out my transgressions. wash me clean with hysop and sprinkle me with the pure blood of thy son, which was shed upon the cross. may i be and remain thy child and heir, a vessel of thy mercy, a fountain and dwelling of the holy spirit. o, lord, redeem, comfort and quicken me! grant unto me thy grace anew! gladden my distressed spirit and my troubled and broken heart with thy holy, joyful and life-giving spirit. the broken reed and smoking flax thou wilt not, o lord, bruise and quench. thou wilt not cast me away from thy countenance forever, this i know full well. thou wilt not permit me to despair, but wilt favor me with thy true spirit, who will enkindle and confirm in me true faith and comfort. o, lord! my god and father, thou faithful god, hear my prayer, that i may continue to be and remain thy child and temple, now and eternally. permit me not to fall into error and vice against my conscience. save me from blood guiltiness and from all evil. may i ever rejoice in thy word, that i may willingly hear the same, read and ponder over it and that i may therewith serve and benefit others, that i may speak of it day and night, and proclaim thy righteousness and glory continually; and i will love, adore, praise, thank and serve thee, my god and lord, and thy dear son, my saviour jesus christ, together with the holy ghost, now and in all eternity with all angels and men. amen. . prayer for reconciliation with our neighbor. gracious jesus, through thy grace i have prepared myself and am about to seek the forgiveness of my sins in private confession; but i remember, that thou hast said and earnestly commanded: if thou bring thy gift before the altar and there rememberest that thy brother hath aught against thee: leave there thy gift before the altar and go thy way, first be reconciled to thy brother and then come and offer thy gift. now i have unfortunately fallen into misunderstanding and variance with my neighbor, hence do thou so bestow upon me thy grace and so overrule my heart, that i may be willing to be reconciled with him. i acknowledge the hardness of my heart and confess that it is hard for me to subdue my flesh and blood and to banish all anger and revenge. but it is my hope, yea, my prayer, that thou, lord, wilt take away my stony heart and grant unto me a heart of flesh, that is: a loving, reconciled heart, and cause me to love my enemy, to bless him that curses me, to do good unto those, that hate me, and to pray for those who despitefully abuse and persecute me. o! may i meditate upon that judgment and that terrible account which i must give unto thee, that i may renounce that enmity which designs death and destruction, and according to thy commandment become reconciled with my adversary whilst i am in the way with him, and never more permit the sun to go down upon my wrath. and as i, in thy name, pardon and forgive all those, who have offended me, so let me find all those, whom i have grieved and irritated, ready with a willing heart, to pardon and forgive my offences against them. o, jesus! forgive all our sins, and govern our hearts, that we may live with each other in a christian and peaceful manner and that we may praise thy name here in time, until in heaven we shall glorify thee forever. amen. brief instruction concerning the holy supper. why do you desire to go to the holy supper? this question each one should lay before his conscience before he approaches the lord's table. for there are not a few who are either altogether obtuse and thoughtless, or they come to the holy supper with an entirely wrong intention. some will go from mere custom, others because they are admonished to do so by their parents, others because they consider the partaking of the lord's supper a work of merit, and still others because they wish to acquire and preserve the appearance and name of pious christians before men. it is no wonder that such partakers of the holy supper receive no blessings from it, and that they become the more wicked, the longer they so continue. a communicant who desires to receive the holy supper unto his salvation, must, in the first place, clearly understand what the holy supper is and for what christ has instituted it, and, in the second place, he must have a penitent heart. such have an altogether false conception of the holy supper, who regard it as a mere feast at which a person does but commemorate christ's sufferings and death. no, the holy supper is the exalted and holy mystery, in which christ with the consecrated bread gives us his body to eat, and with the consecrated wine gives us his blood to drink, even the same body which he took on himself from the virgin mary and gave in death for our sins, and the same blood which he shed upon the cross for the remission of our sins. true, we cannot see this with our eyes, we cannot taste it with our mouth, nor can we understand it with our reason, but must believe it, for our lord and saviour says: "take, eat, this _is_ my body; take, drink, this _is_ my blood." our lord and saviour is true, and certainly he will fulfill what he says in the words of his testament; he is of infinite wisdom, and knows of ways and means for the fulfillment of his promises, even though it be beyond our comprehension; he is almighty, with whom nothing is impossible, who can do infinitely more than we are able to ask or think. if we believe with all earnestness, that it is not mere bread and wine, but also the true body and blood of our saviour, who is god and man in one person, which we receive in the holy supper, then we will not be thoughtless and indifferent, but we will approach the table of the lord with devotional and humble hearts and with the centurion exclaim: lord, i am not worthy that thou shouldst come under my roof! the benefits derived from the holy supper are threefold: first, by a worthy partaking of the holy supper we receive the forgiveness of sin and are assured of the same. our gracious god has given many and manifold means to assure the poor sinner of the forgiveness of his sins; such means are, the preaching of the gospel, holy baptism, absolution and the holy supper. we should not ask the impertinent question, why god has given us _four_ means of grace, instead of _one_, but rather thank him, that he has so richly blessed us in making us partakers of the forgiveness of our sins, and that he, through these means, gives unto us a joyful heart and a certain assurance that we are acceptable unto him. whoever knows from own experience, how important it is for one whose heart is terrified on account of his sins, to believe in the forgiveness of such sins, will readily conceive the greatness of divine mercy and care, in not providing only one, but many means, through which we have the assurance of the forgiveness of our sins. therefore, just as certain as with your mouth you eat the body of our lord and saviour jesus christ which was given for you in death for the forgiveness of your sins, and drink that blood which was shed for the remission of your sins, just so certain also should you be that such forgiveness is your portion and inheritance. second, the holy supper also confers life. this is not a temporal, natural life, which we have received through birth and which is nourished through the ordinary food and drink, but it is that new, spiritual life, which has been regenerated through the new birth in holy baptism, and which subsists by virtue of faith in the lord jesus and in love to god and our neighbor. but inasmuch as this life is yet weak and imperfect and constant growth is necessary, the lord has instituted the holy supper as a spiritual means of nourishment, in order to strengthen the new spiritual life. luther says concerning this: the holy supper is rightly regarded as food for the soul which nourishes and strengthens the new man; for through baptism we are first born again, but there still remains the old adam in our flesh and blood; there are so many temptations and impediments thrown in the way by the world and the devil, that we often grow weary and languid and sometimes fall. hence the holy supper is given us as a daily nourishment and food that our faith may grow and be strengthened, and that in such contest it may not fall back, but ever grow stronger and stronger; for the new life must be such as always to increase and progress; it has on the other hand, to suffer much; for the devil is such a wrathful enemy, when he sees that one opposes him and assails the old man, and he is unable to prevail with his power, then he will sneak and creep around on all sides, making use of all kinds of artifice and keeps on until he finally has made us weary, that a person either falls from the faith altogether, or gives way to disgust and impatience. thereto then this comfort is given, that the heart, when it feels the temptations too great to bear, receives new strength and solace from the holy supper. but, thirdly, the holy supper also confers eternal salvation. just as sin, as long as it is not forgiven, deprives us of salvation, so sin which is forgiven opens unto us the door of eternal salvation. where there is forgiveness of sin, there is also life and salvation. but if we would obtain this threefold blessed benefit from the holy supper, we must receive it worthily and well prepared. this is however not a worthiness brought about by the law, but by the gospel, and does not consist in a perfect life and entire purity of the soul from sin; but much more in this, that we are conscious of our unworthiness and sinfulness; that we have a heart poor in spirit and mournful, and long heartily after the forgiveness of sin, that we also comfort ourselves with it or wish to comfort; that we regard our sins to be very great, but that we rejoice in the help which is found in none other than the lord jesus christ. on the other hand, all those communicants are unworthy and unfit, who in their self-righteous conceit think it unnecessary to have the forgiveness of sin, as was the case with the pharisee, who stood and prayed thus with himself: god, i thank thee, that i am not as other men are,--or who entirely doubt the forgiveness of sin, as did cain, who said unto the lord: my punishment is greater than i can bear, and who will not permit himself to be delivered from his despondent thoughts, or those who continue in evil purpose and who knowingly go on and serve sin, or who live in malicious hatred against their neighbor. when such unworthy communicants receive the holy supper, it is true, they also receive the body and blood of christ, but they receive it unto judgment and unto the increase of their own damnation. hence, too, st. paul gives the earnest admonition: let a man examine himself, and so let him eat of that bread and drink of that cup, for whoso eateth and drinketh unworthily, eateth and drinketh damnation to himself. now, whoever recognizes in himself the above named characteristics of an unworthy communicant, should not dare to approach the table of the lord in this condition; not that he should remain away, but in the meanwhile he should examine himself, and instead of being an impenitent, become a penitent sinner. but are not also weak believers to be numbered among the unworthy communicants? by no means. but much more those who are both weak in faith and defective in godly life, and who are overtaken in this or that sin, and who painfully feel their weakness and long to become stronger, are christ's right welcome guests at his table; such the lord does not cast away, but much more invites to come; for he instituted the holy supper especially for the weak and infirm, that through this spiritual nourishment they might become stronger. he extends unto all such the gracious call: come unto me all ye that are weary and are heavy laden, and i will give you rest, and whosoever comes, i will in no wise cast out. . morning prayer of a communicant. lord jesus, i this morning rejoice that i, with other pious christians, am permitted to receive thy body and blood in, with and under the consecrated bread and wine. o! how my soul longs for the courts of the lord and for the holy altar. as the hart panteth after the water brooks, so panteth my soul after thee, o my god. for thou art my shepherd, i shall not want. o, lord jesus, as thou hast begun the good work in me a poor miserable man, so also accomplish the same in mercy, through the gracious power of the holy spirit unto thy name's glory and unto my own welfare and eternal salvation. dear redeemer, i am, it is true, not worthy that i should come under thy roof, but thy grace, which is all-sufficient, make me worthy and amply qualify me, that the precious food and drink of thy true body and blood may quicken my soul in this heavenly feast of joy and love. clothe me with the garment of salvation and with the robe of thy righteousness by a true faith, that i may not be found among the pretending guests and would-be-christians, but may be a worthy partaker at thy table and receive all thy gracious treasures which thou hast acquired for me. o lord jesus, may thy grace be and remain with me, as i ever put my trust in thee. may thy visitation preserve my spirit, my life and walk. and whatever else is needful, grant thou, o lord, unto me in this life and in the life hereafter. give me true repentance, renew my heart, deliver my body and soul. o lord! hear this my desire, and do not permit my prayer to remain unanswered, that i may be acceptable unto thee in time and in eternity. amen, in jesus' name, amen. . prayer for a worthy partaking of the holy supper. behold me, dear saviour, as i come relying on thy gracious invitation. may i find favor in thine eyes, thou lover of life. for who am i that thou shouldst so friendly call me? were i even holier than the angels, yet would i not be worthy of this repast; how then should i be worthy, seeing that i am of impure lips, yea, an abomination and offensive, if thou doest not make me worthy? therefore come thou to my succor with thy grace, and prepare me. thou hast said: whosoever cometh to me, thou wilt in no wise cast out. then take my soul into thy favor, according to thy great mercies. dear jesus, remember that of myself i have indeed much evil, but nothing good; so help me for thy great goodness' sake. o see how poor and miserable i am! remember thy faithfulness, o saviour of the world, and fill my heart with grace. o! how i long to appear at thy table with glowing devotion and becoming reverence in full faith, but where is the power to do, if i do not receive it of thee, thou author and finisher of my faith? therefore give thou unto me whatsoever is pleasing to thee. graciously take from me whatsoever displeases thee, or cover it, at least, i most humbly pray thee, with the cloak of thy righteousness. o! blessed is the soul that finds favor with thee! open thou mine eyes that i may behold the wonders in thy ordinances. rouse my heart, and free me of all strange thoughts, increase my hope, inflame my desire, make ardent my devotion, purge me of all uncleanness, and sanctify me wholly, that i may approach with joyful confidence, that i may receive with pure mouth and holy heart, and with heartfelt desire eat and drink unto the life, welfare and blessing of my soul. amen. . thanksgiving after partaking of the holy supper. lord jesus christ, i give thee most hearty thanks and praise, that thou hast again washed me, a poor sinful being, of all my transgressions, and, for the most certain assurance of such washing and forgiveness of all my sins, hast permitted me to eat of thy true body, and to drink of thy true blood, and, taking me as an impure child after such cleansing, hast again received me into the fatherly arms of thy grace and mercy, and doest thus show and present me blameless, pure and without fault unto thy heavenly father. i pray thee most heartily and from my whole soul, that, after thy great benefit, thou wouldst yet add this in abundance, and graciously grant me thy grace through the working of the holy ghost, that i may be truly sensible of thy great goodness, thankfully receive it, and from my heart magnify and praise thee during my whole life. and do thou further work in me through thy holy ghost, and effect that i also may heartily forgive my neighbor anything he may have done against me, as thou, o lord, hast pardoned and forgiven all my great and numerous transgressions, yea, and hast entirely wiped them out of thy remembrance; that i may also love my neighbor, and from my heart show him all manner of good, even as thou, o lord, hast shown unto me more than i am able to thank for; in order that thou, o good and faithful god, in us mayest be magnified and praised together with the father and holy ghost throughout all ages. amen. . prayer that god would hereafter keep us from sin, and if we sin, that he would not reckon it to our account. o thou kind and merciful god, thou dear father in heaven, thou hast out of grace and divine love, bestowed upon us thy dear son, and with him all grace, life and salvation. we pray thee, dear father, preserve unto us this blessed treasure and heavenly gift, the gracious countenance of thy dear son, jesus christ, that we may never lose him through unthankfulness, or otherwise be deprived of him. we are indeed poor, miserable and frail beings, who fall from one sin into another; we now sin in thought, now in word and deed, and it is with difficulty that we stand. here we never find rest and peace; the devil watches our very thoughts, stirs them up, and fans the passions into flame, the world watches our words and deeds, walk and life, and gives us much offense and occasion to sin, our own flesh also never rests, besides yet all the occasional sins, vices and weaknesses which daily beset us, and which terribly trouble our conscience, entirely destroy the joy of our heart and turn it into sorrow and sadness. therefore we pray thee, thou kind and merciful god, that when, as it may happen, we have become negligent and unthankful, and do not so walk as we should--o do thou still remain our gracious god; be thou friendly towards us, comfort us in goodness and mercy, do not hold us accountable or make us suffer for our manifold sins, but purge our hearts and consciences by thy word, in order that we may serve thee in sorrow and joy, magnify, honor and praise thee in time and in eternity. amen. . prayer in view of the sufferings of christ. alas! my lord jesus christ, when i behold thee, as thou wast in the garden bowed down with heartfelt sorrow, and in great anguish didst sweat drops of blood, as thou wast afterwards taken prisoner, bound, and during the whole night and hour of darkness mocked and insulted, in the morning early as the innocent lamb accused, whipped with scourges, and finally sentenced to death, suspended on the cross, pierced in your hands and feet with ruthless nails, and not a member of thy most holy body remaining without a wound:--alas! when i see all this, i see nothing but my sins, guilt and iniquities which brought thee into this plight, and for the sake of which thou didst freely enter into such anguish and distress, into such sadness, pain and suffering. alas! my lord, it is all my guilt for which thou didst suffer--i am the cause of it all. how wonderful are the ways and purposes of god! the innocent one must pay for the guilt of the guilty, the good one must suffer the punishments of the wicked. the lord must atone the guilt of the servant, and that which sinful man has brought upon himself god must bear. o thou son of the living god, how great is thy love and favor towards us mortals! what hast thou not done and suffered to redeem me, a poor lost sinner, and to deliver me from death and eternal damnation. i have done evil, and thou art punished; i have sinned, and thou must atone. i have been disobedient, and thou must for my disobedience be overwhelmed with such anguish and distress. alas! thou lord of glory, what can i give thee in return for this thy great goodness and faithfulness which thou hast shown towards me! wherewith shall i, poor needy mortal, requite such unspeakable benefit? alas! my lord, it shall forever remain unrequited. there is no service in heaven or on earth whereby to pay thee sufficiently for it. it is thy pure grace and favor towards me, a poor sinner, and that remains by me forever unrequited, forever unmerited. and since i have nothing wherewithall to pay my debt, therefore my heart shall evermore thank thee for what thou hast done to me, and i shall magnify, glorify and praise thy name now and forever. amen. . prayer in time of drought. o faithful god, thou god of truth and righteousness, who unto the most comforting assurance hast shown us in thy word of truth, how that an earnest, zealous, faithful and persevering prayer, powerfully penetrates the clouds of heaven, and not only most certainly comes into thy presence, but also that it avails and effects a great deal, we, thy poor children, now come, upon thy comforting promise, in this extraordinarily protracted season of heat and drought, with our faithful, hearty and earnest prayer before the face of thy lofty and divine majesty, and humbly beseech thee, that thou wouldst graciously hear us according to thy promise, turn thy great wrath in mercy from us, give unto the parched earth again its needed moisture, and cause a propitious shower to fall in quickening drops upon the earth, in order that it may again bring forth the ordained fruits so necessary for the support of our temporal life, which thou in thy paternal providence hast already ordained in the first creation. as of old thou didst unlock the windows of heaven in answer to the faithful prayer of thy servant and prophet elias, and didst cause it to rain upon the thirsty earth, so we also confide the same to thee now, that thou wilt let thy grace reign over us in this season of heat and drought, and out of thy fatherly care for us, grant us our earnest petition and prayer, unto thy honor and our salvation, through jesus christ, thy dear son, our only redeemer and saviour. amen. . prayer for sunshine in a protracted season of wet and rain. lord god almighty, thou who doest clothe the heaven with darkness, and makest their covering as a sack; thou didst in thy wrath punish the impenitent old world for their wickedness and vice, with the overflowing waters of the flood, and didst destroy all the creatures of the earth, that live and have their being on dry land. we also at this time, according to thy strict righteousness, on account of our manifold sins which we have committed against thee, are visited with unusual rain, continued and protracted wet weather by which the land and the fruits thereof are greatly injured. merciful father, thou who didst close the fountains of the deep as well as the windows of heaven at the time of the deluge, and didst command the rain from heaven to cease, take away from us all our sins and transgressions, and turn away from us the just punishment of our iniquities, the destructive rain and great waters. for the earth is sad, and the heavens are mourning. behold the pledge in the clouds--the rainbow--and remember thy promise, give good and fruitful weather, that the fruits in field and garden may prosper, and not be destroyed by the abundant and superfluous rain, and thus bring upon us famine and scarcity. lord god of truth, thou who canst not lie, thou hast said: there shall henceforth be no more deluge to destroy the earth. therefore be merciful, o lord! and do not out of wrath close up the bowels of thy compassion, o do not take thy favor and mercy from us! do thou not give unto us idle teeth, and lack of bread, bless our bread, that we may always have something to eat, and praise thy holy name; thus shall we know that we are thy children indeed, for whom thou dost most faithfully care, and praise thee as our heavenly father all the days of our lives. amen. . prayer for the precious fruits of the field. dear lord, do thou graciously keep the blessed fruits of the field, purify the air, give fruitful rain and good weather, that the fruits of the land may prosper; let them not be poisoned, so that by eating them we together with the cattle be not taken with pestilence, fever or other plagues; for such plagues come when evil spirits poison the air, and afterwards the fruits, wine and corn, so that we by thy infliction eat and drink sickness and death with our own daily bread. therefore, dear lord, bless thy gifts that they may redound to our health and prosperity, and that we also may not abuse them to the injury of our souls or to greater sinfulness, intemperance and idleness, out of which unchastity, adultery, profanity, swearing, murder, wars and all manner of evils flow; but give us grace to use thy gifts to our souls' salvation, and the amendment of our lives, and that the fruits of the land be the means of furthering and keeping the health of our bodies and souls. amen. . prayer during a storm. great god of might and power in heaven and in earth, by thy thunder and lightening we are now reminded of thy great wrath over us sinful mortals. by such sound of thy voice which makes all creatures to tremble and to fear, thou doest call us, as if it were with a bell of repentance, to the knowledge of our sins and to true repentance, in order that we may not be condemned with the wicked world. thou art such a mighty and powerful lord, that if thou wouldst deal with us according to thy strict righteousness, thou couldst destroy the world with one clap of thunder and lightening. but we bend our knees in prayer before thee and humbly beseech thee, remit thy great wrath enkindled against our sins. have mercy on us, spare us, lift up thy gracious countenance upon us, and be thou merciful unto us. preserve our bodies and lives, our homes and property, our town and land, our goods and possessions, and all that we have, also the fruits of the field from hail and sleet, from conflagrations and floods, and from all danger. guard us also against an evil and sudden death, and mercifully grant that many sinners may by thy word, thunder and lightning, be roused out of their wicked walk and life, and be truly and heartily converted to thee. let us every hour of our lives think of thy glorious appearing to judge the quick and the dead, and be prepared to receive thee with joy, and with thee to enter into the everlasting joys of thy heavenly kingdom. amen. o lord, have mercy on us poor sinners, our bodies and souls, here in this present life and in the life to come. amen. . thanksgiving when the storm is over. almighty god, heavenly father, thou hast said: call upon me in the day of trouble, i will deliver thee and thou shalt glorify me: we praise and thank thee with our whole heart, that thou hast, in mercy, heard our prayer and caused the threatening storm to cease, without injury to body or property. in this, thou hast not dealt with us after our sins, nor rewarded us according to our iniquities; but hast dealt with us as a father with his children. father of mercies, for the sake of thine only begotten son, jesus christ, cause these thy fearful warnings to move us to constant amendment, that we may henceforth live in thy fear and prepare ourselves for the coming of thy dear son, that we may with joy go forth to meet him, and with shouts of joy enter heaven, in which dwelleth righteousness, and possess it forever, even for ever and ever, through thy dear son, jesus christ, our lord. amen. . prayer in great weakness of faith. o lord, i know it now of a truth that all men have not faith. i believe, dear lord, help my unbelief! do not break the bruised reed, nor quench the smoking flax; o jesus, thou who sittest at the right hand of god, make intercession for me, that my faith may not cease. be the author and finisher of my faith, wherewith i shall be able to quench all the fiery darts of the wicked one. grant me that i believe, although i do not see, and thus be saved. amen. . prayer in great trouble and danger. o almighty god and father, who art ever ready to help, thou seest the great trouble and danger in which we are living; we know of no counsel or help, and have no strength of ourselves to come out of trouble, therefore our eyes look unto thee, who alone art our consolation, refuge and helper, and hast said: call upon me in the day of trouble, i will deliver thee, and thou shalt glorify me. our heart clings to thy word of promise and in childlike humility and confidence seeks thy face. o lord, hide not thy face, full of compassion, from us, and put not thy children away in anger. leave us not, neither forsake us, o god of our salvation, who workest salvation in the midst of the earth. let thy help also come unto us and be merciful unto us. o lord, our god, in thee do we put our trust and under the shadow of thy wings do we make our refuge until these calamities be overpast. turn again unto us and satisfy us early with thy mercy and we will freely sacrifice unto thee, we will praise thy name, o lord, for it is good. make us glad according to the days wherein thou hast afflicted us, and the years wherein we have seen evil. give us help from trouble and we will praise thee, and rejoice in thy salvation all the days of our life. amen. . thanksgiving after a safe journey. gracious god, heavenly father, i thank thee with my whole heart, that thou hast in safety brought me to my journey's end, and that to my joy, thy holy angels have led me back to my family. as a father thou hast also kept me from all evil, prevented robbers and murderers from killing me, wild beasts from tearing me to pieces, floods of water and other perils from destroying or injuring me. thou hast led me in safety as the angel raphael led the young tobias. all this i owe to thy paternal care and almighty protection. in mercy keep me and mine, take us under thy mighty protection, and by thy power preserve body and soul unto eternal life for jesus christ's sake. amen. . thanksgiving for deliverance out of tribulation. i will praise thee, o lord my god, with all my heart, and i will glorify thy name forevermore. i will praise thee for ever, because thou canst do all things well. behold, instead of peace i had great bitterness, but thou hast in love to my soul delivered it from the pit of corruption. in my distress i called unto thee, and thou hast heard my voice, and my cry did enter into thy ears, and thou hast comforted me. thou hast faithfully helped me, in mercy upheld my soul, and finally delivered me out of my great tribulation. my lord and my god, what shall i render unto thee for all the benefits which thou daily bestowest? i will praise thy name all the days of my life, i will magnify thee among all thy people, and thy glory shall continually be in my mouth. thy spirit, o faithful god, enable me to pay my vows and never to forget the benefits thou hast bestowed upon my soul. let me spread thy praise in time, and also in eternity, together with the elect, sing everlasting hallelujahs to the honor of thy name. amen. . morning prayer of a sick person. o thou faithful god and father of our lord jesus christ! i will thank and praise thee that thou hast so mercifully kept, protected and strengthened me in my weakness. in jesus' name, turn unto me to-day and the remaining days of my life, cleanse me from my sin, comfort me by thy grace, strengthen me by thy power, lead me by thy holy spirit, that i may live and suffer in accordance with thy will. i commit my sick body and my soul into thy holy hands, let thy holy angel have charge concerning me that the wicked one may have no power or influence over me, through jesus christ, our only comfort and redeemer, in the power of the holy ghost. amen. . another morning prayer in sickness. i commit myself this morning and all the days of my life into thy hands, o god, the eternal father who hast created me, o god, the eternal son who hast redeemed me, o god, the holy ghost who hast sanctified me in holy baptism. o eternal godhead, o perfect humanity, o holy trinity, ever keep me ready to enter into everlasting salvation. amen. good and merciful god, affectionate father, by thy grace i have passed another night and again behold the cheering light. thanks be unto thee, that thou hast been my keeper and protector, comforter and helper, that thou hast as a father kept my sick body, together with my distressed soul, by thy power hast kept me from sudden death and dangerous temptations, and that thy holy angel has defended me against the devil, the prince of darkness. by thy grace and mercy i still live. watch over me thy poor creature to-day also, and so lead and guide me that i may neither think, speak, nor do evil. lead me, the poor one of thy flock, to thy holy word, and cause me to lie down in its green pastures, for this is my comfort in my distress. preserve me, o god, for in thee do i put my trust, thou, and thou alone, art my strength, my god and my noblest treasure. fill my heart and mind with fear and love to thee. separate me from all things not purely thine. hide me in thyself, that in my trouble and affliction i may submit to thy will, and trust in thee alone, for besides thee there is no other help in all the world. thou art the true physician of the sick, the true comforter in every distress, the true helper in the hour of death. beloved father, heal me, comfort me, help me. keep me this day from sin and all evil, from the wiles of the devil, from the temptations of the world and from the evil lusts of my own sinful flesh. give patience, hope and constancy. and when my life is at an end give me an easy and blessed death through jesus christ, thy dear son, my redeemer. amen. . evening prayer of a sick person. thanks be unto thee, my god and father, that thou hast this day so mercifully succored me. thy grace, thy power, thy comfort and thy spirit be with me in my sickness and help me through this night also. i commit my body and soul into thy hands, thy holy angels have charge concerning me, that the wicked one may have no power over me, through jesus christ, thy dear son, our lord. amen. . another evening prayer of a sick person. almighty and merciful god, affectionate father, thou hast said: call upon me in the day of trouble, i will deliver thee; therefore i pray thee, have mercy on me and forgive all my sins with which i have offended thee this day. i commit myself this coming night into thy keeping, and let my soul be at rest, even if my body should be full of trouble. let me not be carried away by sudden death without knowing thy dear son. if it be thy gracious will, let me live till morning and pass this night without pain of body or distress of soul. should this be my last night on earth, and thou, in thy unsearchable counsel, shouldst call me into eternity, let me awake in heaven and make me the humblest servant in thy kingdom. in thy name i fall asleep. whether i shall awake on earth or in heaven, i shall love and praise thee with my whole heart, my faithful god. amen. in jesus' name. amen. . prayer in sickness. gracious god and father, i acknowledge and confess unto thee that i have done evil all the days of my life and have not lived to thy honor. i have fulfilled the lusts of the flesh and have served myself and the world more than thee. o lord, i am very sorry that i have passed the few days of my life in doing evil. i acknowledge that thou art only visiting my iniquities upon me in sending this sickness. by this thou wouldst call me to repentance. o lord, thou judgest me righteously and chastenest me that i may not perish with the ungodly world. by this sickness thou puttest me in mind of my mortality and teachest me to know mine end and the measure of my days, what it is. verily, every man at his best state is altogether vanity, surely every man walketh in a vain show, he heapeth up riches and knoweth not who shall gather them. and now, lord, what wait i for? deliver me from my transgressions. i know, lord, that my times are in thy hand, thou hast written all my members in thy book, which in continuance were fashioned, when as yet there was none of them. my substance was not hid from thee when i was curiously wrought in my mother's womb. since it is thy will that i should be sick, may i cheerfully do this thy will. o lord, thine arrows stick fast in me, and thy hand presseth me sore, there is no soundness in my flesh because of thine anger, neither is there any rest in my bones because of my sins, as a heavy burden, they are too heavy for me. o my god, preserve my soul in every temptation, let this bodily sickness be a medicine for the healing of my soul. keep thou my heart and mind, and through the peace of my lord jesus christ protect me with thy shield and buckler against all the fiery darts of the devil. lord, thou knowest it that i am the work of thy hands, thou hast formed me out of the clay; we are the clay and thou our potter. alas! how i am broken in pieces! spare me, o lord; thou wilt surely not, in thy wrath, cast away nor break in pieces the work of thy hands, thou hast separated me from my mother's womb, thou didst make me hope, when i was upon my mother's breasts. thou art the lord and giver of my life, and hast power to take it again at thine own appointed time. should it be thy will, deal kindly with me, as thou didst with king hezekiah, to whose days thou didst add fifteen years. behold, for peace i have great bitterness, in love to my soul, deliver it from the pit of corruption and cast all my sins behind thy back. should this sickness not be unto death, then, o lord, lift me up again and heal me, for i am very weak. o lord jesus, thou heavenly physician, take me under thy treatment, alleviate my pains and heal me by thy wounds, and make thy bitter sufferings and death my medicine. lord, let me touch the hem of thy garment, that is, thy word and sacraments, in which thou art wrapped up, and make me whole by the virtue which cometh out of thee. should it be thy will however, that in this sickness i shall go the way of all the earth, be it so, for i am no better than my fathers, only let thy servant depart in peace, according to thy word, for mine eyes have seen thy salvation which thou hast prepared before the face of all people, a light to lighten the gentiles, and the glory of thy people israel. amen. . prayer of a penitent in sickness. almighty god and father, because of sin thou appointest over men all manner of diseases, but in particular bodily sickness, that they may not perish with the world. i come unto thee with my load of sins and confess that on account of these i have deserved not only this sickness, but also eternal damnation, being a child of wrath by nature and sold under sin, besides having, all the days of my life, transgressed all thy commandments a countless number of times. i take my refuge in thy boundless mercy. enter not into judgment with me, for in thy sight shall no man living be justified. remember not the sins of my youth, nor my transgressions, but for thy name's sake pardon mine iniquity, for it is great. remove thy stroke away from me and hearken unto the voice of my cry, hold not thy peace at my tears. spare me that i may recover strength, before i go hence, and be no more. affectionate father, behold, for peace i have great bitterness, in love deliver my soul from the pit of corruption and cast all my sins behind thy back. consider also my bodily affliction and take it away or alleviate it by thy comfort. give me patience, help me to bear my cross, or save me under it. thy will be done. do with me, o god, as it seemeth good unto thee. i am thine, in thee i would remain. amen. . short prayers in sickness, for every hour of the day. . at one o'clock. my creator and father, thou true and only god, from whom cometh health and sickness, prosperity and adversity, it being thy will that i should be afflicted so many days with this bodily sickness, give me christian patience and the full assurance of hope. in times of adversity as well as in times of prosperity, thou alone art my beloved father. in this life, it is but the common lot of every faithful member of the church to bear the cross. why should i make myself an exception? when even my saviour, jesus christ, the head of the church, had to suffer for me. beloved god and father, who art upright in all thy ways, keep me in thy word and let it be my surest remedy and greatest delight. amen. . at two o'clock. beloved lord jesus, my faithful advocate and saviour, i well know that by my sins i have deserved nothing less than this bodily infirmity, together with every affliction. i am comforted, however, by thine inexhaustable grace and most precious atonement, through which thou hast redeemed my body and soul. whatever may befall my body in this life, i am assured that my body and soul are delivered from hell, and will eventually enter into eternal life and be crowned with health and heavenly glory. to this end help me, lord jesus. amen. . at three o'clock. o holy ghost, most worthy and affectionate companion of my soul, and most faithful witness of my heavenly birthright and happiness, continue to abide in my heart during this protracted, bodily affliction, and quicken me by thy divine comfort and keep me steadfast in thy pure word and most holy sacraments. preserve in me faith, hope and charity, these three pillars of my christianity. enable me rightly to understand god's paternal will that i may in silence submit to it, live and die in accordance with it. amen. . at four o'clock. beloved and faithful god, teach me to remember mine end, that i may not sin. give me a happy death; on the judgment day absolve me; keep me out of hell; take me into heaven. in the hour of death i will lay me down in peace and sleep. on the judgment day let me escape hell and dwell safely in heaven. let the seed of thy word take root in my heart, abide in me and quicken me, until thou wilt come to take me to thyself. amen. . at five o'clock. in my affliction and pain, where, o dear jesus, could i make my refuge, but in thy _five_ sacred wounds? in these i will be secure when i shall have lost my mind and my senses. i will abide in thee, abide thou also in me. trim the lamp of my heart with the pure oil of faith, prepare me thro' christian penitence to go forth with joy to meet thee at thy second coming, and in company with all the elect, forever to enjoy the wedding feast. amen. . at six o'clock. i thank thee, dear lord and father, that thou hast created me in thine image, with a human body and reasonable soul; and beseech thee, that thou wouldst not forsake me, thy creature, in my distress, but wouldst exercise thy paternal care over me, and powerfully deliver me. many are my afflictions, and every day hath its own evils; but i know that thou wilt finally deliver me from all afflictions and troubles; in thee do i put my trust; let me never be put to shame. amen. . at seven o'clock. o god, heavenly father, who didst rest on the seventh day of the creation, do thou also rest and keep thy sabbath in my heart, thou, who art my soul's only rest and comfort. o lord jesus, let the seventh and last word, that thou didst utter upon the cross, also be my last word in the hour of death, that i may commend my spirit into thy hands. o god, holy ghost, thou heavenly teacher, thou spirit of prayer, do thou kindle in me constant devotion to prayer, that in the lord's prayer, in the seven penitential psalms, and other prayers and sighs, i may bring my wants to god, and be graciously heard by him. amen. . at eight o'clock. dearest lord jesus, who didst upon the eighth day begin to suffer pain and to shed thy blood: o, give me a willing spirit, patiently to bear my bodily infirmities to thy glory, and the hope, that thou wouldst graciously preserve me and my soul in the waters of tribulation, as thou didst preserve the eight souls in noah's ark. let me be among the eight multitudes whom thou callest blessed, that i may be poor in spirit, patient in tribulation, meek toward my enemies, hunger and thirst after righteousness, merciful toward suffering christians, pure in heart, peaceful toward my neighbor, steadfast in persecution. o, let me advance in the school of patience through all its grades, until through perseverance, i will be promoted to the joyful school of everlasting life, where with the father and the holy spirit, i will praise and love thee evermore. amen. . at nine o'clock. o my dearest lord jesus, thy great sufferings reached a desired end, in that thou wast delivered from them through a blessed death. o grant unto me a blessed departure, and make an end to my wearisome afflictions.. for this i will thank, praise, and glorify thee with my whole heart. i know, thou wilt not forget me, and my hope will not be lost forever. here upon earth i am a member of thy church militant, o let me be a member of thy church triumphant. amen. . at ten o'clock. o righteous and gracious god, i heartily acknowledge, that i am not only conceived and born in sin, but have on account of human weakness in various ways transgressed thy holy ten commandments in thoughts, words and actions, so that i have not only deserved this my sickness and other temporal affliction, but have also deserved everlasting punishment. but since thy dear son, my faithful saviour jesus christ, has made satisfaction for all my sins, original and actual, with his precious merits and holy blood; i beseech thee, that thou wouldst for his sake be gracious unto me, and of thy great mercy, forgive my temporal and eternal punishment. guide me by thy holy spirit, that i may separate myself from the great multitude of the ungodly, that i may strive after the true faith showing itself in good works; but especially that i may be patient under afflictions, fight a good fight, keep the faith and a good conscience, and finally live in thy tabernacle forever. do thou alleviate my bodily pains according to thy good will, and help me that i may bear my afflictions, for jesus' sake. amen. . at eleven o'clock. o faithful lord jesus, who didst often and powerfully comfort thy disciples after thy resurrection, and doest invite the weary and heavy-laden to thee, and doest promise to comfort them: o do thou visit me in my sickness, comfort and refresh me; thou alone art my refuge, my counsel and my help. i yearn for the evening time of a blessed death, and long for the joyful resurrection of my body. o let me early experience these my requests, then will i forever praise thee with the father and the holy ghost. amen. . at twelve o'clock. dearest lord jesus, i heartily thank thee, that thou hast revealed thyself to me in the writings of the holy prophets and apostles, so that i can believe in thee, and through faith obtain everlasting life. i beseech thee, that thou wouldst preserve me steadfast in true faith, that i may attain the end thereof, everlasting salvation. make me cheerful and ready, so that when thou, my dear bridegroom, doest come, that i may meet thee with joy; lead me to thy heavenly wedding-feast, where i will love and praise thee. amen. . thanksgiving after recovery. i thank thee, lord, almighty god, that thou hast so paternally visited and chastised me on account of my sins. yea, lord, i am glad that thou hast humiliated me, that i might learn thy ways. o my god, how often have i, like hezekiah, thought: mine age is departed, and is removed from me as a shepherd's tent; i have cut off like a weaver my life; he will cut me off with pining sickness; from day even to night wilt thou make an end of me. but, my god, i see that my sickness was not unto death, but unto the glory of god, that thou, my lord jesus christ, mightest thereby be glorified. for thou hast had mercy upon me, and hast cast all my sins behind thee, and hast prolonged my life. i heartily thank thee, my god, that thou hast revived and strengthened me, that i can behold thy holy temple, and attend to my duties. thy goodness it is, lord, else i should long since have perished. o, how often will i think of thy chastening rod, and will fear thee all my life and guard against thy wrath. help now, o lord my god, that with renewed health i may also begin a new life. grant, that i may always glorify thy name, and thy praise be continually found in my mouth. guide me by thy holy spirit, that i may live to thy honor, and not yield my members as instruments of unrighteousness to serve sin, but as instruments of righteousness to serve thee my god, that i may sing thy hymns, and praise and glorify thee in thy church. amen. . three prayers in the hour of death. the first to god the father. almighty god! thou father of mercies and god of all consolation! have mercy upon me, as a father hath mercy upon his children. remember that thy dear son, jesus christ, became man for my sake. remember that thou didst so love the world, that thou gavest thine only-begotten son, that whosoever believeth in him should not perish, but have everlasting life. in this faith my soul comes to thee and brings with it thy dear son, jesus christ, whom thou hast given me; for his sake do thou remember me and receive me into thy grace. to thee i commend my soul. let me, thy dear child, remain in thy grace, and have mercy upon me while i live, and when i die, for the sake of thy dear son, our lord jesus. amen. the second to god the son. lord jesus christ, my only consolation and help! thou hast borne my griefs and wast wounded for my transgressions. thou lamb of god that takest away the sins of the world! be thou my righteousness, my sanctification and my salvation. heal my pains through thy wounds. let not thy innocent blood be shed in vain for me; take not thy holy spirit from me. forsake me not in my last agony, but help me on to life everlasting. remember that i am thy poor sheep, and thou art my faithful shepherd. take me into thy arms, and carry me into thy blessed paradise. let me behold thy gracious countenance and thy glory. amen. the third to god the holy ghost. o god holy spirit, thou only consolation for the distressed! strengthen and comfort my faint and sorrowful heart. preserve my faith, which thou hast wrought in me, and quench not the smoking flax. protect me from the temptations of the wicked enemy. let not my heart be terrified at death nor despair; restrain all impatience, make me willing to obey the lord my god. help me to close my life joyfully and happily. keep my heart and mind in the peace of my lord jesus christ. when i can no more speak, keep and seal the memory of the holy name of jesus christ in my heart, and with the same let me peacefully fall asleep. amen. . prayer of the attendants upon a dying person. almighty, gracious god, who doest preserve our life in death, we beseech thee, that thou wouldst turn the eyes of thy mercy to this sick person; comfort him in body and in soul, and in mercy forgive him all sins. receive the offering of the innocent death of jesus christ, thy dear son, for the payment of his transgressions, for he is baptized in his name, and washed and purified by his blood. deliver him from his bodily griefs, preserve him against the accusations of conscience, and against all the temptations of the wicked enemy, so that he may fight the good fight of faith and obtain the victory. grant him a blessed journey to everlasting life, send thy holy angels, that they may escort him to the assembly of the elect, in jesus christ, our lord. amen. . another. lord, now lettest thou thy servant depart in peace, according to thy word: for mine eyes have seen thy salvation, which thou hast prepared before the face of all people; a light to lighten the gentiles, and the glory of thy people israel. glory be to the father, and to the son, and to the holy ghost, as it was in the beginning, is now, and ever shall be, world without end. amen. . a short litany together with prayers for a dying person. lord, have mercy, christ, have mercy! lord have mercy upon this sick person! lord god, the father in heaven, } lord god son, redeemer of the world, } have mercy lord god holy ghost, } upon him! holy trinity, eternal god, } lord, be merciful and save this dying person! against the wicked spirit, } against the cunning and deception of the devil, } protect him, against all evil, } dear lord god! against the torments of hell, } through thy holy incarnation and birth, } through thy death-struggle and bloody sweat, } through thy cross and bitter death, } through thy holy resurrection and ascension, } help him, dear through the grace of the holy ghost, } lord god! at his last end, } at the last day, } at the final judgment, } we poor sinners pray, that thou wouldst hear us, dear lord god! and comfort this sick person, } hear us, dear pardon all his sins, } lord god! and after this misery give him eternal life. } o christ, hear us! o thou lamb of god, that takest away the sins of the world, have mercy upon this dying person, and give him eternal peace! lord, have mercy! christ, have mercy! lord, have mercy upon him! our father, who art in heaven; hallowed be thy name; thy kingdom come; thy will be done on earth, as it is in heaven; give us this day our daily bread; and forgive us our trespasses, as we forgive those who trespass against us; and lead us not into temptation; but deliver us from evil; for thine is the kingdom, and the power, and the glory, forever and ever. amen! prayer. almighty, eternal god, heavenly, faithful, dear father! comfort and strengthen this thy poor creature, and spare it through thy goodness; help it out of all agony and distress, release it in thy grace, and take it to thee, in thy kingdom, through jesus christ, thy dear son, our only lord, saviour and redeemer. amen. another. almighty, eternal god, have mercy upon the anxious sighings and lamentations of this dying person; receive him into thy kingdom, which thou hast in mercy prepared for him and all believers since the beginning of the world. release him graciously, o lord, comfort him with the elect eternally through thy dear son, our lord jesus christ. amen. . prayer, when the sick person has departed in the lord. to jesus christ, the lord of glory, and prince of life, be praise and thanks now and evermore, that he has so graciously helped and received this blessed person into his holy hands. may he at the last day graciously unite soul and body in heavenly brightness, and grant us all together in his own appointed time a happy following and in the mean time a godly walk; comfort all distressed persons with his sweet consolation, and preserve us all in his eternal grace, according to his eternal goodness and mercy. amen, o thou holiest and most glorious trinity. amen! amen! appendix i. festival prayers. . prayer for the beginning of a new church-year. o eternal god! faithful father, at the beginning of our church-year, we, in deepest humility, thank thee, first of all, for all thy special spiritual benefits shown us during the past church-year. thou hast thus far granted unto us thy holy word and its public preaching, also the use of the holy sacraments, although on account of our unthankfulness we have indeed deserved that thou shouldst have withheld such goodness. we are indeed no better and have not sinned against thee less than so many of our brethren in the faith elsewhere, from whom thou, through thy just judgment, hast either entirely or measurably withheld the word of thy gospel and its public preaching; and it appears that thou, through thy judgment, wouldst yet at many more places take away the light of thy word. o lord! we are indeed too insignificant for all thy mercies, which thou hast hitherto shown us unworthy servants, and that thou doest still deal with us so sparingly. forgive us in mercy all our sins by which we, whether by the neglect and incomplete performance of good or the committing of evil, have offended thee during the past church-year. grant this to be our first blessing in this church-year, that thou wilt with the blood of thy dear son blot out all our sins of the past year, and in order that we may be worthy of such grace, do thou work true repentance in all our hearts, so that we may not bear into the new church-year any of our old sins unforgiven and which we do not by thy power mean entirely to abandon. preserve unto us still further thy holy word and sacraments and thus the kingdom of thy son among us, and do not bestow such power upon the enemy, that will enable him to rob us of such gifts and that the kingdom of darkness be extended among us. in this however, dear father, look not upon that what we are deserving, but that the honor of thy son be not blasphemed by the enemies who may imagine to have destroyed his kingdom among us. preserve all our faithful teachers and ministers, whom thou hast given us, and bestow upon them, at this beginning of the church-year, new light and strength in thy holy spirit, that they may present unto us, by thy power and presence, thy word in its purity and simplicity without the admixture of human wisdom; also may they at all times have the wisdom and light rightly to conceive the most needful things to be treated of before their christian congregations. permit them therefore not to speak what they desire, but do thou alone rule their tongues and hearts, that they may always speak what is pleasing unto thee. give such efficacy to thy word and thy holy sacraments, that we may also in this church-year experience that they are still the blessed means of our salvation, that they will save our souls. seal anew the good thou hast already wrought in the hearts of thy children during the past year, and the word thou hast made effectual among them; and let it still further manifest its power in teaching the ignorant, in converting the unregenerate, in convicting the malicious, in strengthening the souls that already know thee, whose number thou wilt also in the ways known to thee largely increase during this year. grant also unto all hearers, that they not only receive the word out of the mouth of their pastors with attention and meekness, but also at all times, whilst hearing, present their hearts unto thee in such stillness and resignation, that thy holy spirit may complete the work of faith in them, and by whose influence they may during this church-year lead a more holy life before thee than heretofore. especially grant thy grace that we make thy word the firm foundation of our knowledge of the truth among us, in order that it may become a living knowledge, which in its fruits will praise thee, and we indeed experience that, to know, here by faith and there by sight, that thou father art the only true god and whom thou hast sent is jesus christ, is everlasting life. amen. . prayer for the advent season. o lord of glory and god over all, blessed forever! i heartily thank thee for all thy great and inexpressible benefits, also that thou out of unspeakable love didst leave thy throne of divine glory and condescend to us poor creatures in this vale of tears, to release us lost and condemned sinners from the prison of affliction. i praise thee, jesus! thou king of glory! with all my strength and powers, that thou didst not appear upon earth for any other purpose than to deliver us from the power of our enemies, of sin, of death, hell and the devil; to effect by thy precious blood eternal reconciliation between us and thy heavenly father, and to regain for us, through thy precious merits, the lost righteousness. hosanna! save now, i beseech thee, o lord, lord, i beseech thee, send now prosperity! i cast myself in deepest humility before thee and ask thee with all my heart to gladden at this time also by thy gracious advent thy church which is everywhere oppressed; always dwell and abide with and among us in this land and place at all times, and in our hearts, with thy pure word and most holy sacraments, and let goodness and mercy come upon us. be gracious unto us, most beloved saviour! and bless us, bestow upon us temporal and eternal peace. our enemies however cast into the prison which they have prepared for us, change their counsels directed against us into foolishness, for thine is the kingdom and the power and the glory forever. hosanna! save now, i beseech thee, o lord, lord, i beseech thee, send now prosperity! dear jesus! grant unto me and all christians thy spirit, that he may cleanse and purify our hearts of all impurity and sin, in order that thou mayest desire to enter in and dwell among us. help us to receive thee with true faith, heartily to rejoice with thy spiritual zion for thy benefits, to follow thee constantly with christian patience and humility and confidently await thy second coming with constant repentance and believing hope, also at the same time serve thee here in the kingdom of grace with a holy walk, and finally in the kingdom of glory we shall with glorified tongues everlastingly sing our hosannas to thy honor, together with the father and the holy ghost. hosanna! save now, i beseech thee, o lord, lord, i beseech thee, send now prosperity! amen. . christmas prayer. merciful and eternal god, heavenly father! we thy children thank thee from the depth of our hearts that thou didst so faithfully keep thy promise and turn to us thy kind and paternal heart, didst send unto us thine only-begotten son, the highest good, to be our saviour, and to assume our human nature, and thus didst render us acceptable through thy beloved. o lord jesus! thou eternal son of god, we honor, praise and glorify thee, that thou to-day didst become our brother and emmanuel, that is: god with us, didst out of unspeakable love befriend us and clothe thyself with our poor flesh and blood. thou didst in nowise assume the nature of angels, but didst honor the seed of abraham, our human nature, this poor earth, wretched ashes and worthless dust even so much as to connect thyself personally and inseparably with the same to all eternity. thou wast conceived holy and without sin, and born into this world of a pure and chaste virgin; whereby thou didst sanctify and consecrate our adamic, sinful and impure conception and birth, so that it may not be harmful to us who by nature are children of wrath, conceived in sin, and flesh born of flesh. thou wast born in a stable, poor and lowly; thou in a manger didst lie, in poverty great, and of thy crib, though hard, no offence didst take, in order that thou couldst enrich our souls and make us lords in thy heavenly mansion. thou didst humble thyself, in order to exalt us; thou didst appear upon earth, in order that we in turn might come unto thee in heaven. o god, holy spirit! our most exalted teacher and comforter, we to-day offer unto thee the sacrifices of our lips and thank thee with our hearts that thou didst reveal this exalted mystery of godliness; and as the angels proclaimed it to the shepherds and chanted it on the plain, so let it still be preached unto us through thy word and its servants. glory be to thee, o god the father, son and holy ghost! in the highest, peace on earth and good will towards men. help, o faithful god and father! that we may be partakers of the new birth of thy dear son, be relieved of our old sinful nature, and be and remain new born children of thy grace and heirs of thy kingdom. my jesus, whom i count most dear, a clean soft bed prepare thou here, to take within my heart thy rest, so shall i hold thy memory best. grant, o god, holy spirit! that thus our saviour be now and forevermore spiritually born and developed within us. help also, that by virtue of this birth we may rejoice and be comforted amidst all temptations, patiently endure and overcome all things, and with all the angels of god praise, honor and glorify thee, here in time and in heaven forever. amen. . prayer on new-year's day. o triune god, thus have we again by thy grace brought a year of our wretched life and weary pilgrimage upon earth to a close, and to-day in thy name begin another. lord! how unspeakably great is thy goodness, how innumerable are thy benefits which thou hast shown unto me and mine in the past, though on account of our sins we have deserved nothing at thy hands but wrath and punishment! thou hast graciously preserved thy precious word and holy sacraments in thy holy congregation, peace and unity in the government, prosperity and blessing in material comforts, and didst richly bestow for our enjoyment all manner of blessings for body and soul. thou with paternal care didst protect thy church from false doctrine and persecution on account of the true faith, our land from hostile invasion and evil contagion, our houses and property from fire and water, and didst by thy care faithfully avert from us all dire calamities. how shall i find words to express the inestimable value of these blessings? how can i according to my obligations be sufficiently thankful? behold, lord, i offer to thee, at the close of the old year, the fruits of my lips, and glorify thy grace and mercy with all my strength and powers. my soul must honor thee, my spirit must praise thee, my mouth shall thank thee, and all that is within me must proclaim thy glory. i prostrate myself in heartfelt sorrow before thy feet and confess unto thee with a penitent heart all my sins in which i was conceived and born, and with which i have offended thee during the past year, as well as during the whole of my past life. most beloved father! do not now reckon such past sins to my condemnation, and do not remember in thy wrath my past transgressions, but graciously forgive and forget the same for the sake of the sufferings of thy dearly beloved son. jesus, my beloved saviour, be merciful to me, a poor sinner, blot out like a cloud and mist all my transgressions by thy merit, cast them into the sea of thy innocent blood, that they may never more come to light or before the judgment of god. o god, holy spirit! create within me the new man, that i may not bring into the new year old sins and impurities, but to-day begin a new life and partake anew of thy grace. withhold from me, o triune god! all long and well deserved punishment, and continue to bless me and mine with all manner of bodily and spiritual, temporal and eternal gifts. let thy grace rest upon us anew every morning, and renew thy good will to all who in this new year seek their refuge with thee and wait upon thy goodness. grant unto us still further thy precious word, which is a joy and comfort to our hearts. enlighten our teachers and pastors, and grant unto their holy work the blessing of heaven; strengthen our faithful rulers and prosper all their good undertakings, which are pleasing to thee. bless our parents, and prosper thou the work of their hands. fill our souls with true fear of god, and our hearts with joy in the holy ghost. bestow unto our bodies health, and grant peace within our borders. crown this year with thy goodness and grant unto us that which is necessary to the support of life. protect thy church from error in the faith and from scandalous living, our land from war, famine and pestilence, our homes from consuming flames and all damage and danger, the products of the field from hail and tempest. curb the wrath and fury of satan, and send thy heavenly hosts that they may guard and protect us in all our ways. convert our enemies and check all our persecutors, help the oppressed, provide for the poor, feed the hungry, give drink unto the thirsty, clothe the naked, free the innocent captives, comfort the distressed, gladden the sorrowing, strengthen the weak, care for the sick, be merciful to the widows and orphans, deliver the oppressed, guide the traveler and accompany the dying through death unto life. lord! teach us to act according to thy good pleasure, and thy good spirit direct our footsteps, that we may walk before thee in faith, patience and hope, in godliness and honesty, in meekness, humility and chastity, and all christian virtues. but when we sin, then chastise us gently; when our sins trouble us, comfort us with thy grace, and thy joyful spirit uphold us. when satan assails us, do thou support us, when the world persecutes us, then protect us; when our flesh and blood would overpower us, then strengthen our spirit; when we err, set us aright again. when we fall, lift us up by thy hand. when we become weak and weary in our calling, refresh us. when we are in necessity and danger, relieve us. when we are sick and weak, then be our physician. should we according to thy will during this year depart from hence, grant that our spirits be commended into thy hands. o lord! hear; lord! be merciful; lord! take heed and grant it for jesus' sake. amen. . prayer on epiphany. most merciful saviour! thou didst indeed show thyself to be the god of the jews and the gentiles, and as the true light that desires to enlighten all men who come into this world unto everlasting life, as thou didst not only by a bright and wonderful star lead unto thyself the wise men of the east, who were induced to honor and worship thee as their king, but didst also lead us poor heathen by the enlightening power of thy holy word into thy gracious kingdom and unto the saving knowledge of thee. o my saviour! thy faithfulness and mercy shown unto us are so great, that we can never sufficiently praise thee. we were without god strangers and excluded from the commonwealth of israel. but thou hast made us thy people, fellow-citizens with the saints and a household of god. on account of our blindness we were not enabled to know thee and to find the way to everlasting life; but thou, lord jesus! didst enlighten our minds and enrich us in all knowledge. we sat in darkness and in the shadow of death; but thou didst let thy glory shine upon us, so that now we walk in thy light, and finally enter eternal blessedness in heaven. for this we justly worship and praise thee with thankful hearts and tongues on this holy day, and will sing of thy grace and goodness all the days of our life. but we pray thee, o most faithful saviour! with our whole soul, that thou wouldst so multiply thy grace unto us, as to preserve us and our posterity to the end of time in a saving knowledge of thee, and by thy holy spirit wouldst so lead and direct us as no more to walk like the heathen in the vanity of our minds and our own fleshly lusts, but rather live godly as children of light, and with humble obedience serve thee all our days as our king. as thou, most beloved saviour, didst so gloriously deliver us from the kingdom of darkness and mercifully received us into the kingdom of grace--into thy christian church, grant us also to be blessed saints of heaven, and heirs of thine eternal glory, for the sake and honor of thy great name. amen. . prayer on the day of purification. lord jesus! thou highly exalted and beloved son of god! i thank thee with all my heart, that for my good thou didst not only become true man, but also for my sake didst become subject to the law, and at thy presentation didst participate in the offering of purification, in order that thou mightest redeem me from the curse of the law, and cleanse my soul from its abominable impurities. i acknowledge myself therefore under obligations also to present myself unto thee, and offer myself a living and acceptable sacrifice to god. but whilst i cannot do so of my own self, i ask thee, beloved saviour, to sanctify me by thy innocent blood and holy spirit, in order that i may henceforth earnestly guard myself against all sins, keep my body and soul unpolluted and serve thee during my life in holiness and righteousness. most beloved saviour! grant, that, following the example of the devout simeon, i may amidst all distress and misery of this life, in all fear and anguish of conscience, with the arms of true faith, embrace and press thee to my heart, yea, enclose thee in my heart and never permit thee to depart therefrom. may my eyes ever be directed toward thee, o desirable light of the world! and behold in thee their only delight. infuse into my heart a knowledge of thy holy will and a heartfelt confidence in thy precious merit, and grant, that i may manifest the same through good works before men. banish from my heart, o thou brightness of glory! all innate darkness and evil propensities, and may i with simeon believe aright, live holy and die happy. when the end of my life draws nigh, then, o beloved redeemer, bear me up in thy strong arm and merciful hands, that satan may nevermore separate me from thee. grant unto me with simeon a joyous departure from this world and bestow unto me, thy servant, such grace that i may depart in peace, and with all the elect behold thee, face to face, in eternal bliss. amen, dear jesus! amen. . prayer on the day of the annunciation. awake, my soul, and rejoice in the lord, thy saviour, thank the most high, who so faithfully fulfilled his prophecy and sent his son into the world. rejoice and be glad that god himself out of love to thee became man and related to thee through blood. who can sufficiently praise his mercy and loving-kindness? o lord! what is man that thou art mindful of him; and the son of man that thou doest thus receive him unto thyself? o dear jesus! i thank thee with all my heart, that thou in the blessed womb of thy mother mary didst so intimately unite thyself with our human nature, and in the assumed humanity didst reconcile me with thy heavenly father. thou, my saviour! didst humble thyself so deeply in order that i should be exalted; thou didst become the son of man in order that i might become a child of god, thy brother (sister) and a beloved spouse. thou didst descend from thy throne unto us, that thou mightest render it possible for me to partake of thy great glory in heaven. how couldst thou indeed have shown greater love to me? therefore, most beloved saviour! do i rejoice in my heart and know truly that i stand in thy grace, for thou canst not despise nor be angry with thy own flesh and blood. though i am sinful and unholy, yet do i comfort myself by thy holiness and innocence. though i offended god with sins, yet i know that thou art the mediator between god and me, and that thou wilt appease his wrath and deliver me from all evil, which i have to fear on account of my misdeeds. jesus, my brother, although i have deserved death and hell, thou canst make me holy and receive me unto eternal life. where my flesh and blood reigns, there i hope also to be and remain eternally. to this help me, most beloved saviour! for the sake of thy blessed incarnation. amen. . prayer on maundy-thursday. most beloved jesus! i thank thee with all my heart, in the council of the pious and congregation of the lord, that thou, before thy entrance into death, hast been so mindful of us, thy christian people, and didst prepare such a glorious feast for our souls. i praise thee, o most merciful saviour! with all my powers and abilities, that thou didst not only present thyself as an offering, that thou wast sacrificed upon the cross for my sins and those of the whole world, but also doest feed us poor creatures in thy holy supper with thy body and blood, through which thou doest appropriate unto us all thy purchased gifts of grace and benefits. lord! the bread we break is indeed the communion of thy body that died for us upon the cross, and the cup we drink at the holy altar, is the communion of the most precious blood, which thou in all thy painful sufferings hast shed for us. in what respects indeed are we worthy that thou doest manifest such grace unto us? who are we that thou doest draw so nigh unto us and unite with us in such a manner as to be and dwell within us, and also we, as members of thy body, shall remain with thee forever! how can we compensate thee that thou doest so heartily receive our souls unto thyself and freest them from all transgression and threatening condemnation; on the other hand doest bestow upon them thy perfect obedience, merit and righteousness, yea, doest give thy own self as a pledge for their salvation! most beloved jesus! as thou hast instituted by thy holy supper a memorial of thy wonderful gifts of grace, so it shall be a lasting memorial in my heart of thy love and mercy. as oft as i shall eat of this bread and drink of this cup, will i proclaim thy death and with a thankful heart praise what thou hast done for us. o help! my saviour and redeemer, that i may be confirmed more and more in my faith by this blessed food and glorious cup, that i be forever united with thee and strengthened to lead a holy life upon earth and be positively assured of the eternal life of joy in heaven, for the sake of thy holy merit. amen. . prayer on good-friday. o lord jesus christ, thou innocent and spotless lamb of god, who didst suffer for us the ignominious death of the cross, which it is thy will that it never be forgotten by us. from the depth of our hearts we again give thee praise, honor and thanks for this thy love and mercy, that thou didst so dearly purchase us poor sinners by thy innocent sufferings and death, and didst become obedient to thy heavenly father, unto death on the cross. thou didst also shed thy precious blood to wash away and blot out our sins, and didst lay down thy life in order to rescue us from eternal death. o faithful saviour! how much didst thou suffer in our behalf; what unspeakable torture and pain didst thou endure in body and soul in order that we might be free from it forever. o lord jesus! thou patient lamb of god, that taketh away the sins of the world, we confess, that with our manifold and gross sins we have caused thee such pains and labors and brought about this thy death. be gracious and merciful unto us and let this thy bitter and painful suffering not be in vain for us. grant unto us thy grace that daily we may think of thy death, heartily praise and thank thee for the same, and by the contemplation of these thy sufferings and crucifixion we may crucify and mortify in us all lusts of the flesh and evil passions of our corrupt nature, and since thou didst suffer for us, help therefore also, that we may obediently follow thee with the cross, which we daily deserve on account of our sins, and for thy sake, bear all things patiently, that, finally, we may, with all the elect, be and forever remain with thee in heavenly joy and bliss. amen. . prayer on the festival of easter. we thank thee, lord jesus christ, thou blessed prince of life, that thou out of divine love, didst give thyself into death for us, and didst offer thyself as a propitiation for our sins unto thy heavenly father; whereby thou didst deliver us from the power of death, of the devil and of everlasting damnation, and in proof whereof thou, as the prince of life and as the conqueror of death, didst lift up thy head on the third day, didst rise again, and didst bring forth righteousness, innocence and eternal life. we beseech thee, give us grace, and so operate in us through thy holy spirit, that we may heartily rejoice and find comfort in thy death and resurrection, and thereby quiet our consciences and overcome all fear of death. do thou also permit thy resurrection to be a cause and an incitement to us to do good works and to bring forth fruits of righteousness, so that we, as thy people, may be willing to worship thee in the beauty of holiness. help that we may daily die unto sin, crucify and slay the old adam with his evil lusts and desires, and, on the other hand, spiritually arise, begin to live in righteousness, to walk in newness of life, to purge out the old leaven, and to become a new unleavened bread. help also that we may await with comfort and joyful hope the resurrection of our deceased bodies, which shall come forth in virtue of thy resurrection, on the last day, and that we may enter into thy presence with body and soul in the kingdom of thy everlasting heavenly glory and excellence. amen. . prayer on ascension day. lord jesus christ, thou eternal high priest and king of all thrones, after thou hadst finished all things upon earth, which had been written concerning thee, thou didst enter into the heaven of glory in and according to thy exalted humanity, and didst sit down at the right hand of god upon the throne of majesty; yet thou art everywhere and thy kingdom is over all. we, however, are still pilgrims here below, in the valley of misery, in a world which lies in wickedness, and of which thou didst say, that thou hast overcome it. where now is the way which will lead us safely through to thee? o lord, how shall we find the way, unless thou teachest us through thy spirit, and through him leadest and preservest us upon it? lord, the world passeth away, and the lust thereof, and all its best glory is as perishable as the day that was yesterday. our stay in it, moreover, is of few days that pass away swiftly indeed, more swiftly than water. o, lead us on the way to heaven, into thy glory, where we can remain with thee forever. behold, we die, one after the other, and pass away as a shadow. but we ourselves with difficulty take it to heart: each one travels the road that seems to him to be right. do thou therefore make our heart certain, that we may not walk upon any other road than the one that leads us to thee and to thy imperishable glory. lord, thou sittest as our redeemer and mediator at the right hand of majesty in heaven, in order to save us eternally and to make us happy in thy kingdom. be thou therefore mindful of us even when we forget ourselves, and save us mightily, and make us happy, not for our sake, but for thy sake. for the kingdom which we shall inherit, is thine; thine is the power to lead us into it; and thine shall be all the honor and glory forever, when we, as thy rescued children, shall be happy in thy kingdom. amen. hear us for the sake of thy eternal love and mercy. amen. . prayer on whitsunday. o god, who didst visit and endow the hearts of thy saints so graciously and richly with thy holy spirit on the day of pentecost, o pour out this thy spirit and merciful shower also upon our barren and drooping hearts, refresh thy inheritance and comfort the miserable. come, o holy spirit, and adorn us with thy manifold gifts, that we may truly perceive and praise the great deeds of god, which were accomplished through jesus christ, and that we may speak, glorify and spread thy word with new tongues; enkindle us with the fire of thy wholesome fervor, burn out all internal malice, together with all other fleshly lusts and desires; light the lamp of thy truth, so that we may serve our god fervently in spirit and in faith, and with true earnestness and zeal. o thou god of peace, bind our hearts with the bonds of thy peace, that we may remain and live with each other in meekness and humility, in peace and unity. o thou god of patience, give us patience during the time of our life, and firmness unto the end. o thou spirit of prayer, awaken our hearts, that we may lift them together with holy hands up to god, and call upon him in every time of need; and as we do not know what we should pray for as we ought, o do thou, as our faithful interceder, make intercession for us with groanings which can not be uttered. o thou gentle wind, cool and refresh our hearts in every fiery trial and anguish, be our protection and shelter in time of need, our help in affliction, our comfort in adversity. come, thou mighty god, and comfort the weak, teach the miserable thy way, help those also who have fallen, put those aright who err, hold them with thy right hand. come, o thou eternal light, salvation and comfort, be our light in darkness, be our salvation in life, be our comfort in death, and lead us upon the straight path unto life everlasting, in order that we may praise, extol and glorify thee, o holy ghost, together with our heavenly father and his beloved son, our only saviour, with truly new tongues on the true day of pentecost in heaven for ever and ever. amen. . prayer on the festival of the holy trinity. o thou incomprehensible, eternal god, thou king of kings, and lord of lords, thou, who only hast immortality and dwellest in the light which no man can approach unto, we thank thee in humility of heart, that thou didst come forth out of thy light and reveal thyself as one god in three persons. but because this exalted mystery of the holy trinity transcends all our conception and understanding, do thou thyself bring our reason, which thinks itself to be wise, into captivity to thy obedience, and do not permit its foolishness to set itself against thy wisdom. but do thou impress upon our hearts the living and believing knowledge, that thou art three and one, in order that we may steadfastly preserve this truth as a precious treasure against all error, and with the deepest humility may worship thee, o triune god, with equal honor, according to thy revelation. give us, o holy father, a knowledge of thee, that thou comest from no one, but didst beget thy son from eternity and together with him lettest the holy spirit proceed from thee; but also how thou didst give thyself to us as our father, in order that we might, in childlike obedience and confidence, consecrate unto thee every thing in us that is thy work. eternal son of god, lord jesus christ, reveal thyself unto us also; how thou wast begotten from eternity by thy heavenly father as the brightness of his glory and as the image of his essence, light of light, very god of very god; how thou out of love to us didst become our brother and didst redeem us with thy obedience, suffering and death, that we might in thee learn to know the father aright, and through thee come to him, and also enjoy the fruits of thy salvation, here in righteousness and holiness, hereafter in the communion of thy glory. lord god holy ghost, put thy light into our souls, in order that we may know how thou proceedest as the essential breath from the father and the son from eternity, as the true god and as a true person, also how thou laborest faithfully at the work of our sanctification. o continue the same in power, to enlighten, purify, comfort and keep us, and to urge us to do all that is good, in order that we may through thy operation at last appear altogether holy and pure before the throne of thy glory. to thee, o thou holy trinity, be ascribed, by us and all creatures, praise, honor, glory and thanks to all eternity, for thy eternal majesty and glory which thou hast revealed unto us in thy word, and for all the grace and benefits with which thou hast blessed us. amen. . prayer on the day of john the baptist. merciful god and father in heaven, to thee i give the humblest thanks with heart and lips, that thou didst so mercifully visit us poor human beings through the giving of thy dearest son, and didst raise up our lord jesus as a horn of salvation in thy church, in order that we should lay hold of the same in true faith, receive comfort, joy and salvation from the same, and sustain ourselves by it in danger and in death. equal thanks do i owe thee, lord jesus, thou day-spring from on high, that thou didst so gloriously enlighten, through thy appearing, us poor, blind people who sat in darkness and in the shadow of death, and didst direct our feet upon the way of divine peace. no less do i thank thee, o god holy ghost, that thou didst raise up john as a prophet of the highest, and didst give through him the knowledge of salvation which consists in the forgiveness of sins. o holy trinity, give me thy grace, that i may worthily acknowledge such great benefits, and be thankful to thee always for the same, not only in words, but also in a christian life, and serve thee all the days of my life in holiness and righteousness, which are pleasing to thee, until in the land of eternity i shall behold thee face to face, and sing, with the assembly of the chosen, the never-ending hymns of praise and thanks. amen. . prayer on the day of the visitation of the virgin mary. gracious god, heavenly father, how great is thy grace, how unsearchable thy mercy toward me, a poor sinner! thou didst send thy only son and permit him to become a true man, in order that i might, through the blessed fruit of the womb of a virgin, receive the divine blessing, and be and remain one of the blessed of the lord. for such thy great kindness i give thee hearty thanks, and humbly beseech thee at the same time, that thou wouldst be pleased to enkindle my heart with the fire of the holy spirit, in order that my soul may also magnify thee, and my spirit rejoice at all times in my saviour. o why should i not magnify thee with due praise, how could my spirit refrain from rejoicing? thou, kind god, hast done great things for me, not only in my creation and preservation, but also in the salvation of my soul, which thy dearest son jesus christ snatched from death, with which he united himself, and which he has promised to love eternally. o lord, continue to look upon me with the eyes of thy mercy, as thou didst look upon the virgin mary, and permit thy grace to be ever with me, and i shall glorify and praise thee forever and ever. amen. . prayer on st. michael's day. o thou faithful god! lover, protector and preserver of the human race, thou lord of hosts, unto whom thousand thousands minister, and before whom ten thousand times ten thousand stand, by whom all things were created, both the visible and the invisible, the thrones and dominions; how great is thy love to men, that from their infancy thou hast ordered to be with them thy holy angels, these constant, humble, friendly, god-loving, obedient, true, good spirits, these beautifully resplendent, heavenly flaming fires, these strong heroes, these holy watchmen, who encamp round about us that fear thy name, who always behold the face of our father in heaven, and stand before thy throne; by means of whom thou dost protect the three estates which thou thyself hast ordained on earth. o god, what is man, that thou art thus mindful of him! we render unto thee everlasting praise and thanks for thy goodness, that thou hast sent forth the ministering spirits, to minister for them who shall be heirs of salvation. we pray thee, give thy angels charge over us, to keep us in all our ways, to bear us up in their hands, lest we dash our foot against a stone; that we may tread upon the lion and adder, and trample under our feet the young lion and the dragon. drive away from us all evil spirits, which are murderers and liars from the beginning. protect us against their anger and rage, their lies and blasphemies, their cunning and deceit, that they may not sow their tares among the wheat in our hearts. restrain the lying spirits in the mouth of all false prophets, the murderous spirit in all tyrants, the spirit of pride and avarice in the family. let thy holy angels always accompany us like jacob, protect us like the prophet elisha, bring us bread and water and furnish us with fiery horse and chariot like elias, let them give unto us wholesome counsel and comfort. let them be with us in our tribulation, as they were with the three men in the fiery furnace and with daniel in the lion's den; let them deliver us, and lead us out, from all our troubles, as they led out lot from burning sodom, peter from the prison, paul from the shipwreck. let our house and land, our children and all that we possess, be protected by thy holy angels, as was the house of job, that the enemy may not molest us. let us live in thy fear, love thy word and gospel, into which the angels desire to look. work true repentance in our hearts, that the angels in heaven may rejoice over us. kindle in us fervent prayer and praise of thy name, that we may perform an angel's office and sing with them: holy, holy, holy, lord god of sabaoth. and finally let also our souls be carried by angels into abraham's bosom, and in the resurrection on that day make us like unto the holy angels, that we may be in their society. amen. . prayer on the festival of the reformation. lord jesus christ, who didst come into the world to call sinners to repentance and to enlighten all men unto life eternal, we praise thee with our whole heart, and extol thy great goodness and mercy, that thou didst not only enter into this place and into this church and congregation with thy divine word and holy sacraments, and didst purge out the leaven of papistic doctrine and idolatry, but that thou hast also redeemed us poor sinners from the kingdom of darkness, hast called us into the light of thy holy gospel, and hast transplanted us into thy kingdom of grace. o lord jesus, we are not worthy of all thy goodness and faithfulness, yet we pray thee with humble hearts, that thou wouldst continue among us thy grace, with thy divine word and holy sacraments, that thy holy name may be known by us, that it alone may be feared and honored by us, and we all may live, and serve thee, according to thy divine pleasure. and what we have done amiss against thee and thy holy word, by not having been obedient to the gospel, do thou, lord jesus christ, graciously pardon, and do not on account of our sin take from us this saving treasure, but preserve it unadulterated unto us and unto our posterity. yea, lord jesus, preserve unto us thy word, for it is the joy and comfort of our hearts. guard and defend us and thy whole christian, especially thy evangelical lutheran, church against all error, unbelief, and the pernicious doctrine of others. restrain all enemies, persecutors and blasphemers, and be thou our refuge, our strength, our shield and buckler, that the gates of hell may not prevail against us. especially do we beseech thee, o lord our saviour, that thou wouldst enter into the house of our heart, that thou wouldst enlighten us by thy holy spirit, purify our hearts and graciously grant, that we may walk worthy of the gospel, and remain steadfast in the truth once known and confessed, unto our end. o lord jesus, let our souls obtain thy salvation, that we may be saved through thee and in thy kingdom behold thee and thy great glory forever and ever. amen, lord jesus, amen. . prayer on church-consecration day. lord god, our heavenly father, who dost through thy word and thy holy spirit gather for thy dear son, jesus christ, a church and holy congregation in our midst, and hast hitherto preserved pure doctrine and the true worship of god against the devil and all enemies, yea, against the gates of hell: do thou, o good and faithful god, continue to preserve unto us this dear and precious treasure, do thou also make our descendants partakers of the same, so that we, instructed in saving knowledge, may grow and increase, until we shall receive an everlasting habitation in the kingdom of thy son, and be saved through thy dear son, jesus christ, our lord, to whom, with thee and the holy ghost, be praise and glory forever and ever. amen. . prayer on harvest festival. o give thanks unto the lord; for he is good: because his mercy and truth endure forever. let israel now say, that his mercy endureth forever. let the house of aaron now say, that his mercy endureth forever. let them now that fear the lord say, that his mercy endureth forever. o, how we feared the destruction of the precious grain in the fields! o, how we took thought and troubled ourselves, lest the bread which god has yet given us in these hard times might be snatched away before our eyes and out of our hands! but it is of the lord's mercies that we are not consumed, because his compassions fail not; they are new every morning. now all, to god give thanks, who has everywhere done marvelous things, who has preserved us alive from our birth, and has done countless favors. may he grant us a joyful heart, and in these times continual peace in israel, and that his grace remain always with us, and uphold us, as long as we live. o god, give peace to thy land, prosperity and salvation to every estate. lord god, heavenly father, who dost create holy courage, good counsel and good works, give to thy servants peace, which the world cannot give, so that our hearts may cling to thy commandment, and that we may, by thy protection, live through our days quietly and securely against our enemies, through jesus christ, thy dear son, our lord. amen. and now, o god, we know and confess with grateful hearts, that thou hast given us the early and the latter rain in due season, and hast faithfully and annually protected our harvests. thou hast watered our ridges abundantly: thou hast settled our furrows: thou makest it soft with showers: thou blessest the springing thereof. thou hast prospered our grain, and tilled our land. thanks, praise, glory and honor be unto god the father, son, and holy ghost, as it was in the beginning, is now, and ever shall be, world without end. amen. we also pray thee, o our god and father, from the depth of our hearts, that thou wouldst give unto us all thy holy spirit, so that we may receive with thanksgiving what thou bestowest upon us, and may sanctify it with thy word and prayer, that it may be employed and used to thy glory and for our temporal support, for the benefit of churches and schools, and of our needy neighbor, and that thereby the shameful and hurtful worship of mammon may be most diligently avoided. protect this place and also the entire country against war and danger, against dangerous and hostile invasion and destruction. give to our government the spirit of wisdom, of counsel, of power and strength. confirm and preserve peace among us. let us pass the days of our earthly life in true knowledge of thy holy name and in thy fear, also in health, peace and union, and finally grant to us all everlasting salvation, for the sake of jesus christ, our lord and saviour. amen. . prayer on mission festival. almighty god, thou who created the world and all that is therein, and hast made of one blood all nations of men for to dwell on the face of the earth: thou who art not far from every one of us; for in thee we live and move and have our being: thou, who in times past didst suffer the gentiles to walk in their own ways, but now commandest all men everywhere to repent and with thy grace doest visit their hearts. lift up the light of thy countenance upon us, that thy salvation may everywhere abound, and the glory of thy name extend itself unto the ends of the earth. look down from thy height upon the misery of so many nations, who yet sit in darkness and in the shadow of death, who are ignorant of their divine origin, and lie under the cruel tyranny of satan. the light, which lighteth every man that cometh into the world, hath not yet risen upon them. they walk in the vanity of their minds. their reason is clouded because of great darkness. they are estranged from the life that is of god, through the ignorance that is in them and through the blindness of their heart. the god of this world hath blinded their understanding, and the common enemy of souls has taken them captive according to his will. grant, merciful god, that by the misfortune of others we may realize our own blessedness, and bewail the lamentable state of blindness, with which thou hast smitten the gentiles, and worthily apply the greater light so graciously presented unto us to so much the greater holiness. o do thou finally suffer the light of the gospel to rise unto those, who are yet far from christ, the true sun, and who have hitherto altogether groped in thick darkness of idolatry. through the loving voice of the gospel, bring back these scattered sheep into thy spiritual fold. grant such shepherds, who will not rule vigorously and harshly over the sheep, nor devour their substance and clothe themselves with their wool; but who, in the spirit of love and gentliness will wait upon the weak, heal the sick, bind up the wounded, bring back the erring, seek the lost, and in walk and life present themselves a living example to the gentiles. and inasmuch as the word of the gospel, concerning the love of god as revealed in christ, is the only means to reconcile man with god, and to gather the erring sheep into the fold of christ, do thou grant, that all who go forth to proclaim the gospel unto the heathen, may, with divine wisdom, make known the word of reconciliation, with boldness overcome all hinderances, and disregarding all selfish motives in the discharge of so holy an office, may seek nought but the glory of thy name, and the extension of the kingdom of heaven. grant, that they themselves may plainly know and acknowledge the mystery of the cross, as the central point of evangelical doctrine, may not pretend to know anything among the gentiles, save christ jesus and him crucified, and worthily extol him to others as the only hope of glory and fountain of salvation, through our lord jesus christ, the great shepherd and bishop of our souls. amen. . from caspar neuman's substance of all prayers. (thanksgiving.) lord god, father, son and holy ghost, thou art the almighty god of heaven and earth, and in thee we live, move, and have our being. thou, however, doest desire that man should live by bread, and therefore didst, in the beginning of the world, make the earth fruitful through thy almighty word, and after the days of the flood, didst declare that while the earth remaineth seed-time and harvest shall not cease. behold, lord, this thy order, once established, continueth yet, and thou still doest ever crown the year with thy goodness. thou doest cause grass to grow for the cattle and herb for the service of man. thus thou bringest bread out of the earth and doest fill our hearts with joy and gladness. most loving god, how wisely indeed hast thou ordered all things! how great is thy goodness toward us, who are not worthy of thy bread. and how wonderfully infinite thy omnipotence, when thou doest increase the little grain which moulders in the earth, into a hundredfold! it is thy unsearchable wisdom, this thine unutterable goodness, mercy and omnipotence, which hath again this year visited our land. men had sowed their seed in hope, but thou hast hitherto blessed the seed in the fields, and hast moreover permitted us to live to the time, when men everywhere reap and gather into barns what thou hast given. o lord, thou god of riches, all that men harvest is indeed thine; for we of ourselves can bring forth nothing out of the earth, and be it little or much, it is still more than we have merited. thanks be also unto thy holy name for each and every gift, which thou hast bestowed on our fields during this year. thou alone art the god, who doest sustain us from the day of our birth, and shower thy blessings upon us. wherefore unto thee alone be all the praise, honor and thanksgiving now and in eternity. (petition.) we beseech thee, o kind father, that thou wouldst not again take from us in thy wrath, what thou in thy grace hast given. thou thyself hast said in thy word, that rain is not seemly in harvest. so do thou not permit that the blessings of the fields, which thou hast hitherto spread out before our eyes, may perish by unfavorable weather. do thou also henceforth guard that which has been gathered into barns and garners, against danger by fire and water, against thieves and unfaithful stewards, against usurers and unscrupulous grain-speculators, and against all else that might rob us, or destroy thy gifts. moreover let us not forget that all we receive comes from thee and is thine. do thou likewise help that because of this we may never be discontented with what thou givest, never uselessly squander aught of it through luxury and wantonness, never lock up any of thy gifts unmercifully against our needy neighbor through avarice or envy; nor in mistrust against thee brood over it with cares, as though that which thou hast given be not sufficient for our wants. inasmuch as we in future will have need of thy providing care, do thou not in thy wrath let our land remain uncultivated, lest it lie waste and become unfruitful when forsaken. prevent every thing which might hinder the tilling of the fields after harvest. and, that no years may come, in which man sows but does not reap, do thou provide that neither frost nor heat, neither floods nor drought, nor destructive insects destroy the seed in the earth by which we in future are to live. (prayer.) be thou with us, o gracious loving father, and preserve unto us our daily bread, which thou during the present harvest doest everywhere distribute. above all grant favorable weather and constant sunshine, that the ripening grain may all fully mature, so that which yet remains in the fields may be stored away in good condition. bless that which has been gathered into barns, that it may be prepared for our daily use, increase it while passing through our hands in preparing it, may it be blessed to our nourishment; grant us life and health, peace and quietude, to enjoy all that thou hast given in such a manner, that it may not only give strength to the body, but also be good and wholesome to the soul, so that thy temporal blessing may thus in manifold ways redound to our welfare. when thou hast heard these our petitions and prayers, then remind us also of our obligations, and grant that we acknowledge all our substance to be the gift of thy goodness, that we heartily thank thee for it, savingly use it, serve our bodies with it, as is meet, willingly impart of it to others, and finally devote and use all we have received of thee alone unto thy honor. do thou continue in future to bless our land with thy gracious visitation, improve and enrich it with great fertility. give warmth to the dust of the earth. refresh the fields with fruitful showers, water their furrows, moisten the plowed ground, and do thou prosper the grain to be sown therein, that the land may continue to yield forth its increase, the valleys be covered with corn, so that we may shout for joy and sing thy praise forevermore. (intercession.) yea, thou art god, who daily openest thy liberal hand and satisfiest the desire of every living thing. therefore do thou during this season of harvest provide for all people, and let every one receive his proportion of food. remind each one of his duties, that the indolent may not sleep in time of harvest and neglect the necessary interests of himself and his household. but do thou likewise grant strength to those, who in the sweat of their face gather their daily bread; refresh them when they are weary, and permit each one with his household to enjoy in good health what his fields have produced, that we all may be truly glad because of thy benefits. but do thou also help that the rich may not depend upon their barn bursting with plenty, and thereby forget that their souls may be taken from them unawares, and another obtain possession of that which they have gathered. remember the poor, who have nothing to harvest. grant that others may help gather also for them, and do thou thyself recompense those who permit them to glean ears in their fields, or who impart unto them of their abundance. in short, where there is but little, do thou bless the small supply, that it may be sufficient for the wants to whom it is given, and where thou hast given a large supply, do thou so control it, that it may not be abused unto evil. preserve tranquility and peace in all lands, that strangers come not unto us and devour our harvests. do thou everywhere guard against failures, hard times and famine. and do thou also ward off from us everything which might render it difficult for us to obtain the necessary things for the support of temporal life. on the other hand, do thou permit every one to enjoy what thou hast allotted to him, that rich and poor alike may acknowledge and praise thee for evermore. finally, o thou saviour of all men, we ourselves are the spiritual stewards in thy church, and thou art the lord of the harvest; we therefore pray thee to send laborers into thy harvest, and let thy harvest among men likewise become great in all places. grant that good seed may everywhere be sown, and pure doctrine be preached among all christians. protect the world against the tares, which the devil is busy in scattering forth. convert those who sow in unrighteousness and reap in sorrow, or sow unto the flesh and of the flesh reap destruction. sanctify us all together, that we may be of one mind in christ, and may sow unto the spirit, and of the spirit once reap eternal life. yea, when once the entire world shall be sufficiently ripe for the last harvest, then grant that we all, as pure wheat, may be bound into sheaves and gathered into thy garners, and be preserved in heaven unto eternal joys. there shall we as those whom thou hast promised, reap without ceasing what we have sown here, and rejoice as they that rejoice in harvest, with unspeakable joy. hear us, o god, and grant us all what we ask, for the sake of thy dear son, jesus christ. amen. appendix ii. hymns. morning hymn. gott des himmels und der erden god who madest earth and heaven, father, son, and holy ghost, who the day and night hast given, sun and moon and starry host, all things wake at thy command, held in being by thy hand. . god, i thank thee! in thy keeping safely have i slumbered here; thou hast guarded me while sleeping from all danger, pain, and fear: and the cunning of my foe hath not wrought my overthrow. . let the night of sin that shrouded all my life, with this depart; shine on me with beams unclouded, jesus! in thy loving heart is my help and hope alone, for the evil i have done. . help me as the morn is breaking, in the spirit to arise, so from careless sloth awaking, that when o'er the aged skies shall the morn of doom appear, i may see it free from fear. . lead me, and forsake me never, guide my wandrings by thy word; as thou hast been, be thou ever my defence, my refuge, lord. never safe except with thee, thou my faithful guardian be. . o my god, i now commend me wholly to thy mighty hand; all the powers that thou dost lend me let me use at thy command; thou my boast, my strength divine, keep me with thee, i am thine. . thus afresh, with each new morning save me from the power of sin, hourly let me feel thy warning ruling, prompting me within, till my final rest be come, and thine angel bear me home. evening hymn. nun sich der tag geendet hat. since now the day hath reached its close, and sun-light shines no more, in sleep the toil-worn find repose, and all who wept before. . but thou, my god, no rest doth know, no slumber locks thy sight, thou hatest darkness as thy foe, since thou, thyself, art light. . o lord, i pray, remember me in this beclouded night, and grant to me most graciously the shield of thy great might. . and foil thou satan's purpose fell through thy swift angel-arm; then free from care i'll rest me well and safe from every harm. . i feel indeed through guilt undone, it cries aloud to thee; but, yet, the mercy of thy son hath full atoned for me. . him i present thee as my bail, as suppliant at thy feet; with such assurance i'll not fail before thy judgment-seat. . and hereupon my eyes i close, and fall asleep heart-glad, my god doth watch o'er my repose, why should my heart be sad? . depart vain thoughts and fancies, flee! draw not my mind abroad, my heart, as temple, shall now be devoted to my god. . and thus i live and die to thee, thou sabaoth strong, indeed! in life and death thou helpest me from every fear and need! . should this night prove the last for me in this sad vale of tears, then lead me, lord, in heaven to thee and thy elect compeers. hymns of cross and consolation. wer nur den lieben gott læsst walten. if thou but suffer god to guide thee, and hope in him through all thy ways, he'll give thee strength whate'er betide thee, and bear thee through the evil days. who trusts in god's unchanging love builds on the rock that naught can move. . what can these anxious cares avail thee, these never-ceasing moans and sighs? what can it help, if thou bewail thee o'er each dark moment as it flies? our cross and trials do but press the heavier for our bitterness. . only be still and wait his leisure in cheerful hope, with heart content to take whate'er thy father's pleasure and all-deserving love hath sent, nor doubt our inmost wants are known to him who chose us for his own. . he knows the time for joy, and truly will send it when he sees it meet, when he has tried and purged thee throughly and finds thee free from all deceit, he comes to thee all unaware and makes thee own his loving care. . nor think amid the heat of trial that god hath cast thee off unheard, that he whose hopes meet no denial must surely be of god preferred; time passes and much change doth bring, and sets a bound to everything. . all are alike before the highest. 'tis easy to our god, we know, to raise thee up though low thou liest, to make the rich man poor and low; true wonders still by him are wrought who setteth up and brings to naught. . sing, pray, and keep his ways unswerving, so do thine own part faithfully, and trust his word, though undeserving, thou yet shalt find it true for thee; god never yet forsook at need the soul that trusted him indeed. warum sollt ich mich denn græmen? why should sorrow ever grieve me? christ is near, what can here e'er of him deprive me? who can rob me of my heaven that god's son, as mine own, to my faith hath given? . naked was i and unswathed when on earth at my birth my first breath i breathed. naked hence shall i betake me, when i go from earth's woe, and my breath forsake me. . nought, not e'en the live i'm living, is mine own, god alone all to me is giving. must i then his own restore him? though bereft of each gift, still shall i adore him. . though a heavy cross i'm bearing, and my heart feels the smart, shall i be despairing? god can help me, who doth send it, he doth know all my woe and how best to end it. . god oft gives me days of gladness, shall i grieve if he give seasons too of sadness? god is good and tempers ever every hurt, me desert wholly can he never. . though united world and devil all their power can no more do than mock and cavil. let derision now employ them, christ e'en here will appear and 'fore all destroy them. . true believers shrinking never, where they dwell should reveal their true colors ever. when approaching death would scare them, still should they patient stay and with courage bear them. . death can never kill us even, but relief from all grief to us then is given. it doth close life's mournful story, make a way that we may pass to heavenly glory. . there i'll reap enduring pleasure, after woe here below suffer'd in large measure. lasting good we find here never, all the earth deameth worth vanisheth forever. . what is all that life possesseth? but a hand full of sand that the heart distresseth. noble gifts that tire me never, christ so free there gives me to enjoy forever. . shepherd! lord! joy's fountain ever, thou art mine, i am thine, no one can us sever. i am thine, because thou gavest life and blood for my good, by thy death me savest. . thou'rt mine, for i love and own thee, ne'er shall i, light of joy, from my heart dethrone thee. let me, let me soon behold thee face to face, thy embrace may it soon enfold me. hilf, helfer, hilf in angst und noth. help, helper, help in fear and need, have mercy, faithful god, give heed! i know thou lov'st me still as thine, though 'gainst me world and hell combine. . i trust in thee--whom i adore; if i have thee, what need i more? and, my lord jesus, this i laud: that thou art mine, my saviour-god. . this blest assurance cheers my heart, to bide thy time--till clouds depart; i'll rest the while me on thee, then, cry: helper, help! and say: amen! christian life. herr, wie du willt, so schicks mit mir. lord, as thou wilt, be it with me, no other wish i cherish, i, living, dying, seek but thee, o lord, let me not perish; let but thy grace ne'er from me part, else as thou wilt, grant patient heart, thy will the best is ever. . grant honor, truth, and self-control, and love thy word to ponder, from errors false preserve my soul; and grant, both here and yonder, what will but tend to blessed days, keep far all wrong and crooked ways from all my life and doings. . when once, according to thy will, i pass the bourne of sadness, then let thy grace my bosom fill, that i may go with gladness; my body, soul, commend i thee, o lord, a blessed end grant me through jesus christ, yea, amen. hope in death. wenn mein stuendlein vorhanden ist. when once in turn my hour is here, and i shall hence betake me, then, o lord jesus, keep thou near, with help do not forsake me; my soul then at my final end into thy hand i do commend: thou wilt, lord, safely guard it. . my sins will press my heart with care, my conscience will accuse me, for they are many, yet despair with doubts shall not confuse me; i will remember, lord, thy death, and wounds, and words of thy last breath: yea, these will then sustain me. . lord, of thy body i am part: this membership doth cheer me, 'mid woe and throes of death, my heart inseparate is near thee. and though i die, i die to thee, eternal life hast thou for me, lord, by thy dying purchased. . since thou art risen from the tomb, i shall not therein languish; thy ascent cheers me in the gloom, doth even death-fear vanquish; for where thou art, there shall i be, that i may ever live with thee: hence i depart rejoicing. . 'tis well! i part, by jesus blest; to him will i betake me: thus fall asleep and gently rest, no mortal can awake me. and christ, the lord, to whom i flee, will open heaven's door to me, lead me to life eternal. glad eternity. wachet auf! ruft uns die stimme. wake, awake, for night is flying, the watchmen on the heights are crying; awake, jerusalem, at last! midnight hears the welcome voices, and at the thrilling cry rejoices: come forth, ye virgins, night is past! the bridegroom comes, awake, your lamps with gladness take; hallelujah! and for his marriage feast prepare, for you must go to meet him there. . zion hears the watchmen singing, all her heart with joy is springing, she wakes, she rises from her gloom; for her lord comes down all-glorious, the strong in grace, in truth victorious, her star is risen, her light is come! ah come, thou blessed lord, o jesus, son of god, hallelujah! we follow till the halls we see where thou hast bid us sup with thee. . now let all the heavens adore thee, and men and angels sing before thee, with harp and cymbal's clearest tone; of one pearl each shining portal, where we are with the choir immortal of angels round thy dazzling throne; nor eye hath seen, nor ear hath yet attained to hear what there is ours, but we rejoice and sing to thee our hymn of joy eternally. prayers before meat. the eyes of all wait upon thee, o lord: thou givest them their meat in due season, thou openest thy liberal hand, and satisfiest the desire of every living thing. amen. come, lord jesus, be thou our guest, and let all thou giv'st us be blest. amen. we thank thee, dear son, that thou hast again opened thy bountiful hand to supply our wants; grant that we may receive this food with thanksgiving and gratitude and in thy fear, and grant, o lord! that whatsoever we do, whether we eat or drink, all may be done to thy name's honor and glory, through jesus christ, our saviour. amen. o lord god, heavenly father, bless unto us these thy gifts, which of thy tender kindness thou hast bestowed upon us, through jesus christ, our lord. amen. prayers after meat. o give thanks unto the lord, for he is good; for his mercy endureth forever. he giveth food to all flesh. his mercies are new unto us every morning, for his faithfulness eudureth unto all generations. amen. we give thanks to thee, o god our father, for all thy benefits, through jesus christ our lord, who with thee liveth and reigneth forever and ever. amen. we return thanks unto thee, o lord! that thou hast again vouchsafed to feed these perishable bodies, and we beseech thee, that thou wouldst also feed our souls with the bread of eternal life. amen. library of pennsylvania american lutheranism vindicated; or, examination of the lutheran symbols, on certain disputed topics: including a reply to the plea of rev. w. j. mann. by s. s. schmucker, d. d., professor of christian theology in the theological seminary of general synod at gettysburg, pa. earnestly contend for the faith, once delivered to the saints. jude . baltimore: published by t. newton kurtz, no. west pratt street. entered according to act of congress in the year , by s. s. schmucker, in the clerk's of the district court of the united states, for the eastern district of pennsylvania. stereotyped by george charles, no. sansom st., phila. printed by c. sherman & son. to the reader. the design of the following treatise, and the occasion which elicited it, are indicated both on the title page and in the introduction of the work itself. its primary object is not to discuss the obligation of synods to adopt the doctrinal basis of the platform. what we felt it a duty to the church to publish on that subject, we have presented in the lutheran observer. but the pamphlet of the rev. mann, entitled plea for the augsburg confession, having called in question the accuracy of some of the interpretations of that confession contained in the definite synodical platform, and affirmed the scriptural truth of some of the tenets there dissented from; it becomes a question of interest among us as lutherans, which representation is correct. for the points disputed are those, on the ground of which the constitutions of the general synod and of her seminary avow only a qualified assent to the augsburg confession. in hope of contributing to the prevalence of truth, and the interests of that kingdom of god which is based on it, the writer has carefully re-examined the original documents, and herewith submits the results to the friends of the general synod and her basis. since these results as to the question, what do the symbols actually teach? are deduced impartially, as must be admitted, from the original symbolical books themselves, as illustrated by the writings of luther, melancthon, and of the other reformers of the same date; those who approve of those books should so far sustain our work: and those who reject these tenets, that is, the new school portion of the church, will not object to seeing a vindication of the reason why they and the general synod avow only a qualified assent even to the augsburg confession, namely, because these errors are there taught. _the topics here discussed,_ are all such as are left free to individual judgment, both by the constitution of the general synod, and that of her theological seminary. both explicitly bind to the augsburg confession, only so far as the _fundamental_ doctrines, not of that confession, but of the _scriptures_ are concerned. a _fundamental_ doctrine of scripture is one that, is regarded by the great body of evangelical christians as essential to salvation, or essential to the system of christianity; so that he who rejects it cannot be saved, neither be regarded as a believer in the system of christian doctrine. the doctrinal peculiarities of no denomination, though often highly important, can therefore be regarded as _fundamental,_ without unchurching all other denominations and consigning them to perdition. the topics here discussed are, . ceremonies of the mass. . private confession and absolution. . the divine institution of the christian sabbath. . nature of sacramental influence. . baptismal regeneration. . the nature of the saviour's presence in the lord's supper; and, . exorcism. now, not one of these is found in the list of fundamentals published by the synod of maryland, and by the great evangelical alliance of all the prominent christian denominations assembled in london in , consisting of more than a thousand ministers of christ, delegated from nearly all parts of europe and america. that list is found in the lutheran manual, and is the following:-- " . the divine inspiration, authority and sufficiency of the holy scriptures. . the right and duty of private judgment in the interpretation of the scriptures. . the unity of the godhead, and the trinity of persons therein. . the utter depravity of human nature in consequence of the fall. . the incarnation of the son of god, his work of atonement for sinners of mankind, and his mediatorial intercession and reign. . the justification of the sinner by faith alone. . the work of the holy spirit in the conversion and sanctification of the sinner. . the divine institution of christian ministry, and the obligation and perpetuity of baptism and the lord's supper; and . the immortality of the soul and the judgment of the world by our lord jesus christ, with the eternal blessedness of the righteous and the eternal punishment of the wicked." not one of these are here discussed. as to the _doctrines taught_ in this little volume, they are the same inculcated in our popular theology twenty-one years ago, and in our different works published since that time. and here it seems proper to avail ourselves of this public opportunity to correct an error committed by our esteemed friend, dr. schaff, of mercersburg, in his recent work on the american churches, in which he represents us as denying the _reality,_ as well as the guilt of natural depravity. this is entirely a mistake. the reality of natural depravity is a doctrine so clearly taught in god's word, as well as by the history of the human race, that we have never even been tempted to doubt it. in the eighth edition of the popular theology, (p. ,) which has recently left the press, our views on this subject are thus summed up:-- "the augsburg confession seems to combine, both these views, (_i.e._ both absence of holiness and predisposition to sin,) and the great body of lutheran divines has regarded natural, or original, or innate depravity, as that disorder in the mental and bodily constitution of man, which was introduced by the fall of adam, is transmitted by natural generation from parent to child, and the result of which is, that all men who are naturally engendered, evince in their action want of holiness and a predisposition to sin. without the admission of such a disorder in the human system, _no satisfactory reason can be assigned for the universality of actual transgression_ amongst men." "our own views on this disputed subject, maybe summed up in the following features: . all mankind, in consequence of their descent from fallen adam, _are born with a depraved nature,_ that is, their bodily and mental system is _so disordered, as_ in result of its operation _to evince a predisposition to sin._ . this natural depravity _disqualifies its subjects for heaven_. because the action of depraved (disordered) faculties and powers, would not, even in heaven itself, be conformed to the divine law, and _could not be acceptable to god_ in our natural state, moreover, we have not the _qualifications requisite for the enjoyment of heaven_, having no spiritual appetites. but we cannot suppose that god would condemn us to positive and eternal misery merely on account of this depraved (disordered) nature; for we are in no sense the authors or causes of it; and a just god will not punish his creatures for acts which they did not perform;" (p. .) it is evident, therefore, that we do maintain _the reality_ of natural depravity inherited from our first parents, but _deny the imputation of it to us as personal guilt_. this correction, we doubt not, dr. schaff will make in the future editions of his work. nor are we more chargeable with even the remotest tendency to rationalism, than the great mass of american and english theologians, including such men as drs. dwight, mason, woods and alexander, who all distinguish things _above_ reason from those _contrary_ to it, and whilst they deny that revelation teaches any doctrine of the latter class, admit and believe a number of its doctrines, such as the trinity, incarnation, &c., to be _above_ the comprehension of human reason. with them, moreover, we maintain, that in doctrines which lie within the grasp of human reason, it is proper and a duty to expect and to inculcate a harmony between the teachings of revelation and the dictates of reason, thus to exhibit and confirm the _intrinsic moral fitness and glory of those truths of revelation_. and it is these and similar things which a certain class of german theologians of late are wont to style rationalizing tendencies. as to the _necessity of this work;_ two little volumes have appeared, assailing some of the positions of the definite platform, and none in vindication of them. the new school must therefore receive credit for moderation. those volumes were hailed with exultation by the four or five old-school papers of our church, and all of them, even the missionary, invite the continuance of the discussion in pamphlet form. those publications did not agitate the church, neither will this. that man must be ignorant of human nature, who does not perceive a vast difference between a controversy conducted in the newspapers of the church, and one confined to independent pamphlets or volumes. in the former case, the dispute is forced upon all who see the paper, and reaches fifty times as many persons, amongst whom may be many who, from prejudice, or want of sufficient intelligence, do not appreciate the importance of the discussion; in the latter, it reaches only those who desire to see it, and feel sufficient interest to purchase the volume. yet the definite platform, be it remembered, was not the cause but the result of symbolic agitation, continual, progressive, and aggressive, in the several old-school papers and periodicals, for eight or ten years past. as it evinced a spirit of resistance, they of course pounced down upon it, and labored hard for its destruction. but their continued discussion has brought to light such high-toned and intolerant grounds of opposition, that the church generally, we doubt not, will settle down, in a just appreciation of the case. the course pursued by the ministers of the general synod, has always been a liberal one. they have freely expressed their sentiments on these disputed topics, and cheerfully conceded to others the same liberty. this principle pervades the constitution of the general synod and of her seminary. even within the last few weeks, the directors of the seminary have listened to a vindication of the entire symbolic system, in the inaugural of their german theological professor, and resolved to publish it, although it advocates some views rejected by the majority of the board, and by the other members of the faculty. after such a specimen of liberality, we may well hope that the propriety of any of the other professors advocating the doctrines, which have from the beginning been taught in the institution, will be conceded by all. for the information of those foreign brethren who have recently taken part in our ministry, we deem it just to remark, that the term _american_ was employed in reference to our church, many years before the existence of the political party now designated by this name, and is used by us, not in distinction from those born in foreign lands, but to designate those peculiarities of doctrine, discipline, and worship, which characterize the great mass of the churches of the general synod, as the terms _danish_ lutheran, or _swedish_ lutheran, and _german_ lutheran, indicate the peculiarities of our church in those countries. some of our best _american_ lutherans are natives of foreign lands. in conclusion, we repeat the assurance, that it has been with deep regret that we have felt compelled, in defence of american, that is, new school lutheranism, to exhibit what we regard the errors of the former symbols. but as the existence of these errors has of late years been perseveringly denied, and new school lutherans have been incessantly reproached for not yielding an unqualified assent, to these books, necessity was laid on us; and the evil of the controversy, if any, lies at the door of the aggressors. praying that our divine master may bless this little volume to the advancement of his glory and the welfare of his church, we submit it to the friends of truth. s. s. schmucker. gettysburg, april d, . contents. chapter i. introductory remarks..... religious controversy. plea of rev. mann. apostolic church. authority of creeds. apostles' creed. augsburg confession-altered by melancthon. chapter ii. reply to the general observations of the plea..... augsburg confession the only universal symbol of the lutheran church. definite platform liberal. the episcopalians, presbyterians and methodists, altered their european creeds in this country. creeds subordinate, to scripture. progressive light of scripture. human creeds fallible. drs. lochman, endress, f. c. schaeffer, hazelius, bachman, &c. origin of the definite synodical platform. dr. kocher on creeds. chapter iii. disadvantages under which the augsburg confession was prepared..... diet of augsburg. alarm of melancthon-his complaints to luther-his letters to camerarius, remarkable letter to campegius. luther checks melancthon's concessions. chapter iv. positions of the definite synodical platform established..... the reformers progressive. rigid symbolic system rejected in germany. reinhard, knapp, storr, olshausen, tholuk, hengstenberg, &c. analysis of the american recension of the augsburg confession, it is almost the entire augsburg confession. chapter v. synodical disclaimer..... luther on the elevation of the host. ceremonies of the mass. drs. murdock, fuhrman. import of the term mass among romanists, and amongst the reformers whilst in the romish church. testimony of luther in his treatise on the mass, in his letters to spangler, to duke george, in the short confession, letter to justus jonas, &c. testimony of melancthon, in his letter to luther during the diet. testimony of other reformers, aurifaber, spalatin. testimony of the romish refutation of the augsburg confession. internal evidence from the augsburg confession itself. separate captions and articles for mass and the lord's supper. the two kept distinct in melancthon's translation; if you exchange the words the articles make nonsense. the romanists understood the confession to mean mass proper. melancthon in the apology to the confession so understands it. refutation of the proofs. reference to the author's former works, the popular theology, the history of the american lutheran church. chapter vi. private confesisonand absolution..... import of the phrase. dr. funck's early lutheran directories for worship. formularies for private confession and absolution, luther's, that of wolfgang, &c., in . proof that this rite is inculcated in the augsburg confession. siegel, prof. jacobsen. augsburg confession admits the want of scripture authority for it. god alone can forgive sin. chapter vii. denial of the divine institution and obligation of the christian sabbath..... proofs of the charge, drs. rucker, hengstenberg, walter, murdock. ground taken by the plea. the same opinion taught by luther in his commentary, larger catechism, &c., and by melancthon, in loci communes, or system of divinity, &c., in augsburg confession, and in his apology to it. chapter viii. general nature of the sacramental influence..... doctrine of the plea-not fully developed. scriptural view of sacramental influence. man a sinner by nature and practice, divine truth the grand instrumentality of the spirit in our spiritual renovation. the stage of progress in this renovation, morally requisite for pardon, is that of living faith, or entire surrender to god. evidence of this pardon or justification, is internal; peace, love, joy, testimony of the spirit, fruits of the spirit, and not any outward rite-sacraments therefore only mediate and not immediate conditions of pardon-proofs, mosheim, reinhard, knapp. chapter ix. baptismal regeneration..... is taught in symbolical books and by the reformers and early theologians, hunnius, gerhard, buddeus. influence of this doctrine on the pulpit-proofs against it. chapter x. the lord's supper..... extracts from the symbols. arguments. supposed sin-forgiving power of the eucharist. chapter xi..... exorcism. altered interpretation of this rite. proofs that it was regarded as symbolic and was practised in different parts of the lutheran church. testimony of drs. guericke, koellner, baumgarten-crusius, augusti, siegel, sigismund, baumgarten. at some periods regarded as a test of orthodoxy. chapter xii. concluding remarks..... what is our duty under these circumstances? erroneous reasonings of the rigid lutherans. four different remedies considered--the true one. appendix..... examination of the lutheran symbols. chapter i. introductory remarks. religious controversy, though it often degenerates from that calm and dignified character, which it should ever sustain as a mutual search after truth, seems sometimes to be necessary and proper. it springs out of the nature of that moral evidence, never amounting to demonstration, by which religious doctrines are sustained, and from the fact, that whilst the word of god reveals what is necessary to salvation with entire distinctness, it leaves undecided, or to be deduced from clearer passages of scripture, many points which are both interesting and important, as well as naturally sought for by the constitutional, systematizing tendencies of the human mind. discussions on such topics of practical utility, are alike pleasing to god and beneficial to the church, if conducted in a christian spirit, and if the parties have truth and not victory for their aim. truth is the will of god, exhibited in the diversified creations of his hand, either physical, intellectual, or moral, and the revelations of his word, correctly apprehended by the human mind. since truth, therefore, is of god, it need fear no investigation. the divinity that is in it, will secure its ultimate triumph. though it may for a season be obscured, or crushed to earth by passion, prejudice, or irresponsible authority, it will sooner or later assert its rights, and secure the homage of all upright minds. no friend of truth should dread impartial investigation. if he has unconsciously imbibed erroneous opinions, he will thus be conducted to the truth; and if his views are correct, they will be confirmed by investigation. "eternal vigilance has been styled the price of civil 'liberty;'" and to "search the scriptures daily," to "prove all things and hold fast that which is good," is the grand safeguard of religious truth and ecclesiastical purity. no new enterprise of christian benevolence has ever been achieved, no reformation of established institutions or doctrines ever been accomplished in the church of christ, without discussion and controversy either oral or written; because error when assailed by the truth, will always make more or less resistance. the life of the greatest moral hero of the sixteenth century, to whom christianity is so hugely indebted, was almost entirely expended in controversial efforts; and even the mild and peace-loving melancthon, though he advised his aged mother not to trouble herself about religious controversies, himself felt it his duty to devote much of his time, his learning, and his talents to the vindication of the truth against its enemies. [note ] we are commanded "earnestly to contend for the faith once, delivered to the saints," and by inference for those regulations, which tend to secure that faith. we are taught to pray for the unity of the disciples of christ, "that they may be one as he and the father are one," and consequently to oppose such regulations as tend to sever the bonds of union among god's people, and cause divisions in the household of christ. such means for defending the faith, are creeds which inculcate only those doctrines clearly taught in scripture; such hindrances to union and apples of discord, are creeds embracing many minor points, not clearly decided in scripture, on which true christians differ, and which are not necessary for cordial co-operation among the children of god. within the last few months, a discussion on creeds has occupied the religious papers of our church in this country, the specific subjects of which were the merits of the "_definite synodical platform_" recently adopted by several of our western synods, and the import and scriptural truth of some portions of that venerable document, the _augsburg confession_. in these discussions we took part, in a series of articles over the initials of our name, in the lutheran observer, in vindication of the definite platform, which we hold to be a faithful and definite exhibition of the import of the _generic_ doctrinal pledge of the general synod. that pledge includes, in connection with absolute assent to the word of god, as the only infallible rule of faith and practice, the belief "that the fundamental doctrines of scripture are taught in a manner substantially correct in the doctrinal articles of the augsburg confession:" and the platform is an unaltered copy of these articles of that confession, only omitting those parts, which we know by long acquaintance with american lutherans, to be generally regarded by them not only as nonfundamental, but _erroneous_. the definite platform, therefore, retains _even more_ of the augsburg confession than the general synod's pledge requires; for it contains some specifications of the augsburg confession, which though true, are not fundamental. the platform is, therefore, more symbolic than the general synod's doctrinal basis, though the contrary opinion has repeatedly been expressed, by those who have not carefully examined. had both parties in this discussion exhibited more christian comity, and abstained from personalities, levelling their logical artillery against opinions instead of the persons entertaining them; the effect upon the church would, we think, have been favorable, and unity of sentiment might have been promoted. that a different impression has been made on many minds is, doubtless, owing to the human infirmity and passion that mingled in the contest. which party exhibited the largest amount of this weakness, we will not undertake to decide, although we doubt not, that here as in most other cases, the judgment of the leyden cobbler would be found correct, who was in the habit of attending the public latin disputations of the university, and when asked whether he understood latin, replied, "no, but i know who is wrong in the argument, by seeing _who gets angry first_." nevertheless, christian truth has often been defended in a very unchristian way, and doubtless more depends on the natural temper and the manners of the disputants, as well as the extent to which divine grace enables them to subdue their passions. the disposition occasionally evinced, to frown down discussion by invective and denunciation, is not only illogical, as it proves neither the affirmative nor negative of the disputed question; but in this free country, where we acknowledge no popes, and in the judgment of free americans, who think for themselves, it must always reflect unfavorably on its authors. the same topic, so closely connected with the prosperity of our beloved church, is to engage our attention on the present occasion, in reply to an interesting, christian, and gentlemanly pamphlet, from the pen of the _rev. mr. mann_, of philadelphia, who controverts some of the positions of the definite synodical platform. it shall be my earnest effort to write in the same christian manner, and my prayer is that the spirit of our divine master may direct my pen, that it may record "no line, which dying, i could wish to blot." in order that our readers may follow, with advantage, the reasonings of this treatise, it is necessary that we should conduct them to the proper stand-point, from which the interesting and important subject before us should be examined. the same object, viewed from different positions, often presents a very different appearance; but contemplated from the same point of observation, by impartial observers of sound vision, it will, by the laws of our organization, appear the same to all. the questions before us relate to the meaning of certain documents, which were adopted some centuries ago in a foreign land and foreign tongue, as a creed or test of membership in the church. a very brief glance at this church, the authority of human creeds, and the circumstances under which this one was published, will prepare us for the more satisfactory solution of the points in question. the most important visible organization of the human family, is undoubtedly the church of our lord and savior jesus christ. the political institutions of the world, such as republics, kingdoms and empires, are instituted to administer the temporal affairs of men; but the church of the divine redeemer involves the never-dying interest of immortal souls. the former are established and conducted by the ordinary powers of men; the latter is heaven descended, and was founded by the incarnate son of god, and his inspired apostles. the former are sustained, as far as defensible, by the ordinary evidences of human wisdom, manifest in their adaptation to secure our material interests; the _divinity_ of the latter is established by the most stupendous miracles of jesus and his apostles, as well as by internal evidence of superhuman wisdom, goodness and knowledge, seen alike in the institutions it embraces and the truths it inculcates. these _inspired_ apostles left a _written record of this divine institution_, of the church with its ordinances, as well as of the doctrines and duties to be inculcated by its teachers. they also pronounce this record to be _complete_, and threaten to blot out from the book of life, the names of those who add to or subtract from it. hence it is evident, that the church of this record is not as romanists and puseyites imagine, a mere seminal principle or germ, to which equally binding additions may be made by the church of every generation; but on the contrary, that the _church of the new testament_ is the church in its most perfect and faultless form, _is the model church for all ages_, which in its development and adaptation to different countries and generations, must ever remain faithful to its primitive and inspired lineaments. this church, whilst administered by inspired men during the first century, must also have been more pure, than in its subsequent periods, when placed under uninspired and fallible teachers, and in corrupting contact with pagan philosophy, as well as in debasing union with civil governments. now, in this apostolic age, this golden era of the church, we hear of no other creed than the word of god itself, which was regarded as sufficient. and certainly, if as romanists, after the report of _rufinus_, believed the apostles had either written or employed this creed, the piety of that age would have enrolled it in the scripture canon, and the early church have guarded it with special care. but there is not a word in the old or new testament authorizing or commanding the church of any future age to frame a creed in addition to the bible, as a rule for admission into the church, or exclusion from it. the only scriptural ground for such a creed is inferential. we are instructed "earnestly to contend for the faith (doctrines) once delivered to the saints," and "not to bid god speed," to him who preaches another gospel, or denies that jesus is the christ. in order to obey these injunctions we must demand, of applicants for church membership or ordination, their views of the prominent doctrines of the bible, and judge whether they accord with ours. or we may state to them our views of these topics, and require their assent. in either case, we have a creed, and for obvious reasons it is preferable for us to prepare a carefully written statement of bible truth, so that it may be known, examined and improved by renewed comparison with god's word. on the other hand, the apostle commands us to "receive into our community the brother (him whom we regard as a true disciple of christ,) who is weak in the faith, (imperfect in some of his views of the truth) but not for doubtful disputations;" not for the purpose of disputing with him on doubtful points. moreover, the primitive disciples, of contiguous residence, were all united into one church by the apostles, and the savior enjoins it on _all_ his disciples to love one another, to "be one, as he and his father are one." therefore, it was then sinful to divide and separate true christians from one another, and must be so at present, as a general rule. now, as human creeds, when extended so as to embrace minor doctrines, on which good men differ, necessarily do divide, them, such creeds are inconsistent with the precepts of christ. the result of these two principles, the duty to exclude fundamental errorists on the one hand, and the command not to separate, but to unite the true disciples of christ on the other, by reciprocal limitation, affords us the rule, to employ a human creed specifying the cardinal truths of the scriptures, but not to include in it minor doctrines, which would divide the great mass of true disciples of christ; nor to introduce more specifications of government or modes of worship, than are necessary to enable enlightened christians to walk harmoniously together. accordingly, we find that such was the character of the earliest uninspired creed of the church, the only one that was extensively employed in the admission and exclusion of members during the first three centuries of her history. we allude, of course to the apostles' creed, so called, not because the apostles were at first supposed to have written it, but because, it confessedly contained doctrines promulged by the apostles. this creed, which was for along time circulated orally among the churches, embraces only fundamental doctrines, forms less than half a page in the definite synodical platform, and is believed by all evangelical denominations at the present time. here then we have the christian church in her _golden age_ of greatest purity, the first three centuries, relying on the word of god alone, with only this brief human creed. in the fourth century, (a. d. ,) the council of nice adopted a creed, which is but a paraphrase of the above, following the order of its subjects, and adding various specifications to repel heresies which had arisen. yet even this does not amount to one page in the definite platform. near the close of the fifth, or perhaps in the sixth century, the so-called athanasian creed was adopted, which would form less than three pages of the platform. during the subsequent, centuries of romish corruption, different councils made various enactments for the church, but they generally related to the multitudinous rites and ceremonies introduced into the popish worship, or to the functions, rights and privileges of the pope, the different ranks of priests, bishops, arch-bishops and the inferior officers; and in the progress of time, men were allowed to adopt almost any error, provided they paid their dues to the priests, and performed the superstitious ceremonies of the church. in the age of the reformation, luther had obligated himself to the entire romish system, yea, had at the receipt of his doctorate, taken an oath to _obey the church of rome, and not to teach any doctrines condemned by her_ [note ] but having been enlightened by the study of the bible, which providentially fell into his hands, he saw his errors, and wisely judging that _an oath to do any criminal deed ceases to be obligatory after the sinfulness of the contemplated act is seen_, he renounced those errors one after another, as fast as the light of truth illumined his mind. this work he commenced in , and continued from year to year till near the close of his life. in , eleven years after, he began the work of reform, and sixteen before his death, he approved the augsburg confession, as drawn up by melancthon, although he told him in a letter during the diet, that he had yielded too much to the papists, as will be seen in the sequel. but luther never signed any confession of faith; nor was a pledge to the augsburg confession or to any other symbol required of the ministers of the church during his lifetime; although the augsburg confession was regarded as the exponent of the prevalent views of the protestant churches in germany. it was not until a quarter of a century after luther had left the church militant, and not until the lutheran church had been established in germany for full half a century, that the so-called _symbolic system_ was regularly and generally introduced by the civil authorities of the major portion of protestant germany. now it is in regard to the import of this confession of augsburg, published before the middle of luther's labors as a reformer, that some differences of opinion have been entertained. to ascertain the true sense of such passages according to the most impartial and just principle of exegesis, is one principal object of our investigations in the following pages. it has often been affirmed by some, who have not examined the history of that eventful diet with particular care, that the augsburg confession was prepared under the most favorable circumstances for an impartial and full exhibition of all the views of the confessors, both of positive truth and papal errors. the contrary was, however, the case, as will be distinctly shown in the sequel. but we will first reply to the _general observations_ of the plea of our esteemed brother, the _rev. mr. mann_. let it be remembered, however, that whatever may be the import of this and other creeds, they have all been formed since the age of inspiration, they are all uninspired and therefore fallible. hence, it is equally the duty of the church, in every generation, to test her existing creed by the word of god, and to correct and improve it, if found unscriptural in any of its teachings, or if experience has taught that it is too brief or too extended, successfully to accomplish the legitimate purposes of such documents. the idea of the infallibility of any human creed, or even its semi-inspiration, is philosophically unreasonable, and either a remnant of romish superstition, or an amiable weakness of judgment. melancthon himself did not regard his confession as perfect, for he made sundry alterations in it in his successive editions. and even at augsburg, after the confession had been sent to luther, at coburg, and returned with his approbation on the th of may, melancthon, in a letter to him, dated six days later, (may ,) employs the following language: "in the apology, (which was the name first intended for the augsburg confession,) i daily make _many changes_. the section concerning '_vows_,' which was too meagre, i have stricken out, and have treated the subject more fully. i am now doing the name with the section concerning '_the keys_.' i wish you could have reviewed the doctrinal articles," (namely, as now amended,) "and then, if you found nothing defective in them, i would discuss the remaining articles as well as may be. _for, in articles of faith, some change must be made, from time to time, and they must be adapted to the occasions." [note ] here is anything else than the idea of the immaculate and unalterable nature of the augsburg confession for all after times. note . in , whilst melancthon was attending the conferences at spire, this great and good man made a little excursion to bretton, to visit his mother. during their interview, she asked him what she should believe amid so many disputes, and repeated to him her prayers, which were free from superstition. "go on, mother," said he, "to believe and to pray as you have done, and never trouble yourself about religious controversies." note . as this oath is a literary curiosity, we subjoin it, in the original, for the gratification of our learned readers: ego juro domino decano et magistris facultatis theologiae obedientiam et reverentiam debitam, et in quocunque statu utilitatem universitatis, et maxime facultatis theologicae, _pro virili mea_ procurabo, et omnes actus theologicos exercebo in mitra, (nisi fuerit religiosus) vanas, peregrinas _doctrinas, ab ecclesia damnatas, et piarum aurium offensivas non dogmatisabo_, sed dogmatisantem dn. decano denunciabo intra octendium, et manutenebo consuetudines, libertates et privilegia theologicae facultatis _pro virili mea_, ut me deus adjuvet, et sanctorum evangeliorum conditores. _juro etiam romanae ecclesiae obedientiam_, et procurabo pacem inter magistros et scholasticos seculares et religiosos, et _biretum_ in nullo alio gymnasio recipiam." lib. statutorum facultatis theol. academiae wittemberg. cap. . note . an der apologie (confession) aendere ich taeglich vieles. den abschnitt von den geluebden, der zu mager war, habe ich gestrichen und den gegenstand ausfuehrlicher abgehandelt. eben so verfahre ich jetzo mit dem abschnitt von "den schluesseln." ich wuenschte, du haettest die "glaubensartikel" ueberblickt, wo ich dann, wenn du nichts fehlerhaftes darin gefunden, das uebrige, so gut es gehen will, abhandeln werde. denn es musz zum oeftern an den glaubensartikeln abgeaendert werden, und man musz sie den gelegenheiten anbequemen. in the latin: vellem percurisses articulos fidei, in quibus si nihil putaveris esse vitii, reliqua utcunque tractabimus. "_subinde enim, mutandi stint atque ad occasiones accommodandi." christian niemeyer's philip melancthon_, im jahre der augsburgischen confession, pp. , . chapter ii. reply to the general observations of the plea. in replying to the general observations, which constitute the introduction of the plea, we shall pursue the order of their occurrence. "we shall, in this short tract," says the author, "not speak of the objections, which in the definite platform are set forth against some errors, contained in some other symbolical books of the lutheran church, but we shall confine ourselves exclusively to the errors pointed out in the augsburg confession, the work of luther and melancthon themselves, and _the only one of our confessions which was universally received as such, by the whole lutheran church in all parts of the world_," p. . this concession is no less honorable to the reverend author, than the fact itself is important in the discussion of the subject before us. as the contrary has frequently been asserted in this country, in the face of history, it seems proper to advert to its details. the facts in the case are the following: _the form of concord_ was rejected in denmark, sweden, hessia, pommerania, holstein, anhalt, and the cities of strasburg, frankfurt a. m. speier, worms, nuerenberg, magdeburg, bremen, dantzig, &c. for particulars see koellner's symbolik, vol. i, pp. - . _the smalcald articles_ were rejected by sweden and denmark. _the apology_ to the augsburg confession, was denied, official authority, by sweden and denmark. _the larger catechism_ of luther, in sweden and denmark. even _the smaller catechism_ of luther was not received as symbolic in sweden. see guericke's symbolik, pp. , &c., . here, then, we perceive, that those ultra lutherans of our day, who insist on the whole mass of former symbols as essential to lutheranism, must unchurch a very large portion of the lutheran church even of the sixteenth century. but among these we can by no means class the author of the plea, who is evidently a lutheran of the more enlightened and liberal class. the author of the plea represents "the augsburg confession, as the _unexceptionable_ password of the adherents of the lutheran church for three centuries." the idea designed probably is, that the _great mass_ of doctrines taught in this confession has been thus received. for it is a historical fact, that cannot be contested, that private confession, which is enjoined in the eleventh, twenty-fifth and twenty-eighth articles of the augsburg confession, and was retained by luther, melancthon and their churches, was from the begining [sic] rejected by the _entire lutheran church in sweden and denmark_, as well as other places, and a public confession of the whole church, such as is now employed in germany and this country, introduced in its stead. see siegel's handbuch, vol. i., p. . "of course the accusation against the augsburg confession, involves an exhibition of luther and melancthon, those pillars of the reformation, as teaching _heretical doctrines_, which are not in accordance with the word of god." p. . this language we regard as not entirely correct. those errors alone are, in correct english, usually termed "heretical," which are of fundamental importance, and deny some doctrine that is necessary to salvation. that this is neither affirmed or implied by the platform, must, we think, be admitted by all. but that both luther and melancthon did entertain some erroneous views in , some of which are taught in the augsburg confession, namely, those specified in the platform, is affirmed by the great body of our american lutheran church. "the errors are not, on the side of the augsburg confession, but on the side of those _who agitate our lutheran church_ with the introduction of a fatherless and motherless child, the definite platform." to this we reply, the platform was publicly adopted by three or four synods in the west, within a few weeks after its publication. as to its authorship, we never denied having prepared it, at the urgent request of some of those brethren, on the plan agreed on by them, and some eastern brethren of the very first respectability. it was carefully revised by ourselves and dr. b. kurtz, and we have not yet found a single one of its positions refuted. that the request was made and complied with, will not be regarded as discreditable to either party by impartial judges, after the smoke of battle shall have disappeared, and the vision of men again be unobstructed. as to the friends of the platform being agitators of the church, we regard the supposition as erroneous. the platform was designed to be adopted by those western synods, as it has been, publicly, but without controversy, as other synods had done before with their symbolic platforms. but enemies of the platform raised the alarm, and agitated the church with threatened dangers. that the friends of the assailed instrument should stand up in its vindication, was an indispensable act of self-defence, to which no impartial man will object. "we shall endeavor to maintain in this controversy, a dignified and christian spirit, as becomes this holy subject, and those who, differing in some points, know one master and one service. people on earth will always differ in their opinions. the truth will gain by giving free scope to investigation, and by the illustration of the different sides of the same question." this position is true, and creditable alike to the head and the heart of the author. church government and doctrine are topics of primary importance to the prosperity of the kingdom of the redeemer, and no reason can be assigned why they cannot be debated to the edification of the church, except the human frailty of disputants. had these subjects been discussed in our religious papers with calmness, and in a christian spirit, they would have been alike instructive and edifying both to ministers and laity. the discussion would have infused into laymen a deeper interest for the welfare of the church, and a larger liberality in the support of her institutions. are we not commanded to prove all things, and hold fast that which is good; and to be always ready to give to him that asked us a reason for the hope that is in us? but let us not despond; god will overrule even these controversies to the good of his church. _forsan et haec olim meminisse juvabit._ "the synods adopting this platform are expected to make it a principle _not to receive into their membership any one who will not subscribe this definite platform_," (meaning the whole pamphlet,) p. . on this subject the platform was entirely misapprehended, by the readers not reflecting that the third resolution, on p. , must be construed in connection with the two immediately preceding and numerically connected with it. resolutions first and second declare the "doctrinal platform" to consist of the apostles' creed, the nicene creed, and the american recension of the augsburg confession, together with the general synod's formula of government and discipline. and the third resolution adds, no one shall be received into this synod who will not subscribe "_this_ platform," namely, the one just defined. this american recension or revision of the augsburg confession, contains, _unaltered_, the doctrinal articles of that confession, except, that a few sentences are omitted, and _nothing added in their stead_. now, if it be admitted that when an enumeration of the parts of a whole is professedly and explicitly made, any thing not included in that enumeration is excluded, then certainly, as the first two resolutions enumerated specifically the apostles' creed, the nicene creed, and the american recension of the augsburg confession, as the parts constituting the platform to which assent was required, it follows that the list of symbolic errors rejected, which is not named at all, and which formed a separate part of the pamphlet, is excluded. but the misapprehension evidently arose from the fact, that after the term _doctrinal platform_ had been used in the work, to designate the doctrinal and disciplinarian basis contained in the first part of it, the name _definite synodical platform_ was selected for the whole pamphlet, and the distinction not kept up with sufficient prominence before the mind of the reader. this is remedied in the second edition, by employing the phrase _doctrinal basis or creed_ for the first, and "_synodical disclaimer_, or list of symbolical errors" for the second part. moreover it is expressly stated, on p. , that "whilst we will not admit into our synod any one who believes in exorcism, private confession, and absolution, or the ceremonies of the mass," (not one of which is practiced, so far us we know, by a single minister connected with the general synod), the platform "grants liberty in regard to all the other topics, omitted from the augsburg confession in the american recension of it." for it adds, "we are willing, as heretofore, to admit ministers who receive these views, provided they regard them as _non-essential_" (that is, as _non-fundamental_, not, as has been asserted by others, as of minor or of little importance), "and are willing to co-operate in peace with those who reject them." to the list of errors rejected no one is required to subscribe, and it is published by the synod as a disclaimer of these errors, which are often imputed to us, but which are rejected by the great body of the american lutheran church. the platform cannot, therefore, with truth, be said to exclude old-lutherans, unless they are so rigid as to regard their own views on these disputed points as essential, and are unwilling to co-operate in _peace_ with their brethren: and in that case it is certainly preferable for all parties, that they should organize a synod for themselves. says the author of the plea, p. : "suppose some episcopal ministers having arrived at the conviction that some of their church canons were wrong," "would it be regarded as anything else than a most _astounding presumption_, for such men to dare to change the character of the church canons and denounce some of them as errors, and at the same time to maintain that _they themselves are the true representatives of the episcopal church_, and can _unchurch_ others?" here are three positions, all of which we regard as erroneous. in the _first_ place, it is not presumptuous, but a christian duty, when ministers of a church are firmly convinced, that the avowed standards of their church contain some tenets contrary to the word of god, publicly to disavow them, that their influence may not aid in sustaining error; and if the majority of a synod participate in this opinion, it is their duty to change their standards into conformity with god's word. the augsburg confession itself was such, a disclaimer of romish errors, and avowal of the truth: and if it was the duty of the ministry in the sixteenth century to make their public profession conform to their belief of scripture truth, it is equally the duty of every other age. but although their case involves the _principle_ objected to by the _plea_, the following cases are more exactly analogous. the episcopal ministry and laity did, after the american revolution, change their doctrine, that the king is the head of the church and adopted the opinion that no civil officer, as such, has any office in the church. they accordingly rejected from their creed article xxi., and also excluded from their liturgy and forms of prayer, all allusion to the king as the head or governor of the church. listen to the testimony of the _episcopal_ ministers of maryland, in , soon after the acknowledgment of the independence of this country. they passed a number of resolutions, of which the fourth reads thus: "that as it is the _right_, so it will be the _duty_ of the episcopal church, when duly organized, constituted, and represented in a synod or convention of the different orders of her ministers and people, to revise her liturgy, forms of prayer and of public worship, in order to adapt the same _to the late revolution_, and other local circumstances of america," [note ] &c. our _presbyterian_ brethren also changed their confession of faith, and adapted it to their belief. hear the testimony of _dr. hodge_, in his constitutional history of the presbyterian church in the united states: [note ] the synod then "took into consideration the twentieth chapter of the westminster confession of faith, the third paragraph of the twenty-third chapter, and the first paragraph of the thirty-first chapter; and having made some alterations, agreed that the said paragraphs, as now altered, be printed for consideration, together with a draught of a plan of government and discipline." they were subsequently adopted. in like manner did our _methodist episcopal_ brethren deal with the thirty-nine articles of the episcopal church, which they had avowed from the days of wesley. they not only rejected the recognition of the king as the head of the church, but also entirely omitted article xvii., which is supposed by many to inculcate calvinism, together with several others; and materially altered articles i., ii., vi., ix., xxvi., and xxxiv. if, then, it be competent for these several synods, or conferences, to change the westminster confession and thirty-nine articles, which were prepared far more deliberately, and with much less restraint, and had become equally venerable by age, without any one pretending to deny their authority, or to pronounce the measure "presumptuous," why may not the synod of wittenberg, and other similar bodies, correct the augsburg confession, by the omission of several tenets, believed not only by her members, but by the great body of american lutherans, to be unscriptural? now the definite platform was prepared at the request of the leading members of those western synods, according to a plan previously agreed on among them and others, for the express purpose of being proposed for discussion, correction, and _adoption by these synods;_ and, until so acted on, was a mere unofficial proposal, _such as any friends of the church have a right to make_. and who can dispute their right, or the right of any synod, to adopt a confession of faith for herself, when the constitution of the general synod originally conceded this power specifically to each synod, and still does so, in article iii., section , by requiring them only to adhere to the _fundamental_ doctrines of the bible, as taught by our church? is not a lutheran synod possessed of as much power as an episcopal or methodist convention? and although an individual necessarily drew up the document, it was prepared according to the plan decided on by about twenty brethren, and claimed no authority until acted on by synod. the definite platform could never, _with truth_, be regarded as the work of a few individuals. its inception was the result of a consultation of a large number of influential brethren, especially of the west, who had been convinced by the aggressions of surrounding symbolists, that a decided, but also a more _definite_ stand on the ground of the general synod, was necessary in self-defence. it was prepared and published at their request, not as an official document, but as a draft of such a basis as they had agreed on. it was presented to them, and taken up for consideration by their several synods; and the unanimity with which they adopted it is conclusive proof that it was prepared according to the stipulated principles. by denying the right of the several synods of ohio, and of any other synod, to improve or decide on their own doctrinal basis, within the fundamentals of scripture as taught in the augsburg confession, the enemies of the platform _renounce the principles of the general synod_, which expressly allows this right; and they also renounce the original and universally acknowledged independent or congregational principles of lutheran church government, avowed by luther, melancthon, and all the leading divines of our church, one part of which is the right and obligation to form our own views of scripture truth, and to avow them to the world. no individual can justly pronounce the platform an invasion of his rights; for it has never even been proposed by _its friends_ to any synod other than those at the request of whose members it was prepared; and should it, at any time hereafter, be presented, it will possess no authority unless conferred on it by synodical action, in which each minister has a right to participate. the war that has been and is still waged against the platform, by old lutheran synods, and papers, to whom it was never proposed for adoption, is wholly offensive; and whilst we do not deny the right of any synod to take it up by way of counsel, the intolerant and aggressive principles avowed by old school papers, is a direct assault on the rights of american or new school lutherans, which cannot in the end fail to unite them in measures of self-defence. _secondly_, the plea is mistaken, in supposing that the friends of the platform profess to be the true representatives of the lutheran church in the _symbolic_ sense of the term: for have they not reiterated, in a score of publications, for five and twenty years past, that they do not hold all the views of the former symbols; and does not the platform itself explicitly disclaim any such idea, by publicly protesting against the errors of those books? _thirdly_, the idea of our "unchurching others," is openly disclaimed by the platform, as was proved above. again, says the plea: "those who undertake to change the doctrinal basis of a church, take upon themselves an awful responsibility," p. . true; but there is an equally awful responsibility resting on those who, favored by providence with the increased light of three centuries, continue to avow in their creed, and thus lead multitudes to embrace the superstitious and truly dangerous errors, which remain in these documents issued in the earlier and immature stages of the reformation, and some of them under circumstances unpropitious to a free expression of views of scripture doctrine. if these errors constituted the essence of lutheranism, we ought to forsake the church; but as they do not, we are under sacred obligation to expunge them from our creed, so that we may not aid in their perpetuation. "from this renewed church (of the reformation) as from a new heart, of mankind, new and fresh and vigorous blood flows in an uninterrupted stream through mighty arteries, into the whole world." p. . or rather, we would say, this fresh and vigorous blood flows not from the church, much less from the errors which she retained in her symbols, but from that amount, of _god's truth_, which constitutes the great mass of her confession. the separation of these errors, instead of impairing the efficiency of the church, will greatly multiply her energies, and pave the way for new and enlarged conquests over the world. "let any one examine the theological mastership, which this learned and honored disciple of christ (melancthon) exhibited in his apology for the augsburg confession--and he will be convinced of the folly of those, who presume to think, that he, or his mighty coadjutor, (luther,) might be materially benefited by the dogmatical and exegetical instructions of the theological professors and authors of the present times." p. . . this all sounds well enough in the abstract, and we ourselves have frequently and with equal sincerity, praised these great reformers. but after all, they were fallible men. this same melancthon, in this same apology for the augsburg confession, regards private confession and absolutism [sic] as the third _sacrament_. at the diet of augsburg, he was willing to yield to romish bishops the dangerous powers which they formerly had exercised over the churches, and when he saw danger thicken around him, he positively wrote to luther, inquiring whether they might not, yield to the papists in the matter of _private and closet masses_, as will be seen in the sequel! besides, these modern "professors, authors," and, we will add, pastors, do not propose to improve the confession by any light of their own; but by the progressive light, which the providence of god has vouchsafed to the prayers, the philological and exegetical studies of three centuries. this light we receive with gratitude to god, and cannot for a moment doubt, that if these noble servants of christ were now living, they would be amongst its most grateful recipients. they both continued through life to study the word of god, and to profess their improved views without the least hesitation. so far was melancthon himself from regarding any of his works perfect, that he continued deliberately to make improvements, even in this same augsburg confession, after the storms of papal persecution had subsided, till the end of his life. and we might easily fill pages with the declarations of luther, avowing his sense of the imperfections of his publications, and of the work of reformation in his day. "we believe," says the plea, "that they (luther and melancthon) are no more than guides to the fountain of truth, to the gospel; and whenever we find that they lead us off from the word of god, we are bound not to hesitate in our decided deviation from their views." p. . this is precisely the noble, enlightened, and christian stand point of the american lutheran church. in principle, the respected author of the plea, does not differ from us. it is only in its application to particular cases, that we may occasionally not coincide. "the state of theology and religion of an age, does not at all depend upon the progress of general science and social life." p. . from this sentiment and the train of observation in reference to it on the same page, we do not dissent. but no american lutheran appeals to _this_ spirit of the age, exhibited in the progress of the physical sciences, as proofs of any advance in theology. the sciences to which we refer as media of increasing life, are those on which the proper interpretation of the sacred volume depends, philology, archaeology, hermeneutics, &e., and certainly our brother cannot dissent from this position, he will not maintain, that no progress has been made, in the knowledge of the original languages of scripture by continued studies of scores of the ablest philologians the world has ever seen, especially during the last half century. he will not deny, that the exploring labors of travellers [sic] to the lands of holy writ, the increased study of the manners and customs and institutions of the nations inhabiting them, have illustrated some portions of the sacred volume. nor will he affirm the utter fruitlessness of all the prayerful efforts of men of god, during the last three centuries, to understand the general principles of languge, [sic] the different significations of words, (the literal, the tropical, the typical, the allegorical, &c.,) and the proper rules for the interpretation of the sacred record. he is too well acquainted with the literary fame of germany and the writings of that galaxy of theological luminaries, that has reflected so much glory on the land of the reformation, not to admit that many parts of the sacred record are better understood at present, than they were three centuries ago. but the principal difficulty which prevented the full and clear appreciation of divine truth in the earlier reformers, was the fact that _they were educated till adult age, [note ] in all the superstitious rites and ceremonies of the romish church_, and we all know that it is impossible entirely to emancipate ourselves from the prejudices of early education. under these circumstances the marvel is, not that they retained a few papal views and practices, but that they accomplished as much as they did, in unlearning the errors of their early education. "if all christianity were to take its first start to-day;-to-morrow already interpretations and confessions would spring up like mushrooms in a hot-bed." p. . this idea is expressed rather too strongly for the claims of history; as it is certain that during the golden era of christianity, the first three centuries, no other creeds were employed by the churches generally, than the so-called apostles' and the nicene creeds. it is chiefly since the period of the reformation, that the church of the redeemer has been cut up into so many denominations, professing different and some of them very extended creeds. "every denomination has an individual life, and the law of self-preservation ought, to teach her, that she is throwing herself away, if she, is not determined to stand by her banners and to defend her position." p. . whatever definition we may adopt of the indefinite and cloudy term "_life_" in this passage, our reply is, the life of every christian church ought to be the _life of the gospel_, and the life of the church as established and conducted by the inspired apostles. every thing in the life of any church inconsistent with this, must be wrong. it is true, since the formation of the different protestant denominations, each one of them has a different creed, and is characterized by some peculiarities of government or worship, and if these peculiarities are intended by the "peculiar life" of a denomination, we judge it would be equally wrong for the members of any church, to lay it down as a rule in every case to defend them. it would bear some resemblance to the corrupt, political motto, so justly denounced by all good men: _our country right or wrong_. had luther adopted this rule, it would have required him to defend all the errors of rome, which had been fully sanctioned by that church. but his judgment taught him differently, and he gradually rejected every one of those elements of the peculiar _life_ of romanism, which he found hostile to the life of the [sic] god's word. but if it be replied, that by "peculiar life" is intended those peculiarities of our church, which are accordant with the gospel; we fully assent to the position. this is precisely the principle, on which we endeavor to act. _we defend and retain every peculiarity of the church of our fathers, which we find taught in the word of god, or consistent with its spirit_; whilst we deem it a privilege and duty to labor at the improvement of our church and her ecclesiastical framework or platform, by removing from it every thing which, after a life of prayerful study, we are persuaded is offensive to god, because opposed to his word. even the form of concord affirms the principle for which we here contend, by representing creeds as exhibitions of the sense in which _christians of a particular age_ understood the bible; and never, until the duty of the church in every age to conform her standards to the word of god, is conceded; can she as a whole become more united, more pure and scriptural, and the kingdom of christ be extended throughout the earth. the plea objects to what it styles "the officious manner in which some persons raise alarm throughout the church, promulgate their intention to change the augsburg confession, and act in such a manner as if their views in regard to the so-called errors of the augsburg confession were absolutely above all possibility of error." p. . this objection is probably based on a want of acquaintance with the history of our church in this country, if it is designed to refer particularly to the definite platform; which would be excuseable in our brother, as his residence amongst us is comparatively of recent date. but the truth is, that the rejection of the custom of requiring assent to the augsburg confession by the fathers in the pennsylvania synod _fifty years ago_, is proof enough of their dissatisfaction with that document. nor did they hesitate distinctly to declare their dissent from some of its tenets. this was done not only privately, but also in their occasional publications. as to private confession and absolution, _they never adopted that practice in this country;_ but from the beginning employed a _public_ and _general_ confession, preparatory to the lord's supper, as our church in sweden and denmark did in the days of the reformation. as to the _ceremonies_ of the public mass, they were rejected by our church universally, some years after the diet of augsburg, as private and closet masses had been before. the general synod, at the adoption of her constitution in , freely expressed her dissatisfaction in the public discussions, with some parts of the augsburg confession, and inserted a clause in her constitution, giving _power both to the general synod and to each district synod to form a new confession of faith_, for their own use. _dr. lochman_, one of the most active, pious, and respected divines of our church, in his catechism, published in , states it as one of "_the leading principles_ of our church, [sic on quotation marks] "that the holy scriptures and _not human authority_, are the only source whence we are to draw our religious sentiments, whether they relate to faith or practice." "that christians are accountable to god alone for their religious principles," and says not a word about adherence to the augsburg confession, as one of the principles of our church. he also published an edition of the augsburg confession, in his work, entitled doctrine and discipline of the evangelical lutheran church, in which _he made more omissions than are found in the american recension;_ and yet no one found fault with him for doing so. that the reader may judge of the extent of these omissions, we specify them: in art. i. he omitted the definition of _person_, in the trinity. art. ii. omits the condemnatory clause. art. iii. omits the epithet _pure_, in reference to the virgin mary, and the reference to the so called "apostles' creed." art. iv. omits the closing sentence, that god will regard this faith as righteousness. art. v. omits the condemnatory clause, and part of another sentence. art. vi. omits the word "_true_" in reference to the unity of the church. art. viii. omits the condemnatory clause concerning the _donatists_. art. ix. omits the name _anabaptists_. art. x. omits the condemnatory clause. art. xii. omits "absolution" and part of the condemnatory clause. art. xvii. omits the condemnatory clause. art. xviii. omits the name of augustine's work, hypognosticon, and about _ten lines at the close_. art. xix. omits the _last sentence_. art. xx. omits different portions of this long article, amounting to one-half of the whole. art. xxi. omits all that is said on war, and the turks, &c., and the entire concluding paragraph, amounting to half a page mo. yet this work was circulated throughout the church, and we never heard a single word of objection, although the notes appended to it are far from being symbolic. rev. j. a. probst, in his work on the reunion of the lutheran and reformed churches, published in , speaking of this country, and especially the synod of pennsylvania, of which he was a member, says, "zwingle's more liberal, rational, and scriptural view of this doctrine, (election) as well as of the _lord's supper, has become the prevailing one among the lutheran and reformed_," p. . the same fact, the rejection of some of the articles of the augsburg confession, is taught in some publications in , by _dr. endress_, one of our most respected and learned ministers; and is confirmed by the language of the resolution passed by the synod of pennsylvania in , on the subject of union between the lutheran and reformed churches in this country, between which bodies they affirm a _unity of doctrinal views_. this dissent, was publicly avowed by dr. _f. c. schaeffer_, of new york, who, in his edition of luther's catechism, published in , omitted the word "_real_ or _true_" in reference to the saviour's body in the eucharist, (p. ,) and in his address at the laying of the corner-stone of st. matthew's church, thus expresses himself. "we rejoice with thanksgiving before the lord, because he has given us _our great symbolical book, the bible_. this is preferable to all the "books" and "_confessions" of men_. according to a fundamental principle of the lutherans, we depend not merely on the irrigating streamlets that originate in the fountain to which we have access, but we rather drink from that fountain itself. the study and proper interpretation of the sacred writings, accompanied by the use of all outward helps which god's providence has furnished, and aided by fervent prayer in the acceptable name of jesus christ the mediator, is mainly inculcated in the evangelical lutheran church." p. . this same dissent from the symbols, was also publicly avowed by _dr. hazelius_, who in his annotations on the augsburg confession, published in , says, "the opinions now entertained in the lutheran church, as to the nature of the sacrament of the _lord's supper_, differ in no material point from those entertained by the other protestant churches on the subject." p. . this dissent in non-fundamentals from the augsburg confession, is also avowed by _dr. bachman_, in his discourse on the doctrines and discipline of the lutheran church, published in , and sanctioned by his synod: also by _dr. lintner_, in his preface to the augsburg confession, in , pp. , ; by _dr. krauth_, in his sketch of the evangelical lutheran church in the united slates, for buck's theological dictionary, in ; in which he says the doctrines of the evangelical lutheran church are _substantially_ those of the augsburg confession," [sic on quotation mark!] implying dissent from that creed in some non-essentials; and recently his own dissent in an article in the lutheran observer, and the evangelical review of july, . _dr. g. b. miller_ published his dissent from the confession on some of its representations of baptism, (baptismal regeneration, as he contends,) and the _real presence_ in the eucharist, in his sermon before the ministerium of new york, in . the same dissent was freely expressed by _dr. baugher_, in his report on the "doctrines and usages of the synod of maryland," in which he thus describes his position and that of this synod: "on regeneration.--we believe that the scriptures teach that regeneration is the act of god, the holy ghost, by which, through the truth, the sinner is persuaded to abandon his sins and submit to god, on the terms made known in the gospel. this change, we are taught, is radical and is essential to present peace and eternal happiness. consequently, it is possible, and is the privilege of the regenerated person to know and rejoice in the change produced in him." "of the sacraments.--we believe that the scriptures teach, that there are but two sacraments, viz.: baptism and the lord's supper, in each of which, truths essential to salvation are symbolically represented. we do not believe that they exert any influence '_ex opere operato_,' but only through the faith of the believer. _neither do the scriptures warrant the belief, that christ is present in the lord's supper in any other than a spiritual manner_." "of the symbolical books.--luther's larger and smaller catechisms, the formula concordiae, augsburg confession, apology, and smalkald articles are called in germany the symbolical books of the church. we regard them as good and useful exhibitions of truth, but do not receive them as binding on the conscience, except so far as they agree with the word of god." to this catalogue we might add the names of many others, who have avowed the same position of dissent from this venerable symbol, long before the definite platform was thought of. no one in former times presumed to deny the right of our ministers and synods expressing this dissent, and proposing to form a new creed, if they deem it requisite. to call the dissenting position of the _definite platform_ a new one, is therefore a historical error; and to attempt to cast odium on it by the charge of officiousness, is also an act of injustice. the same charge would equally lie against the greater part of our best ministers during the last half century, _and against the founders of the general synod themselves_. with this occasional disclaimer of these errors, american lutherans have hitherto been satisfied, nor would the question of officially adopting a new creed have been raised at this time, had not the ultra-lutherans of our land, of late become animated by a new zeal to disseminate their symbolic errors, and to denounce as not lutherans, all who do not receive them. when the adoption of a new creed was thus forced upon them, a number of the brethren advocated the formation of one entirely new; but others believing it best to retain the venerable mother symbol of protestantism, as far as we could regard her teachings as scriptural, proposed the omission of the few disputed points, and the adoption of the residue unaltered, thus retaining nearly the whole of the doctrinal articles. the suggestion was adopted, as being more respectful to the venerable symbol of our church, we were urged to prepare the work for the consideration of some of the western synods; and thus the american recension of the augsburg confession originated from respect for that creed, rather than the want of it. the talk about sacrilege, &c., would sound more natural among romanists than protestants; and the idea of deception is utterly unfounded, because the very name adopted, "american recension," is a constant notification to the reader of some change. neither one or the other charge was ever made against the methodist episcopal church, for making four times as many changes in the thirty-nine articles. as to respect for the confession, we see but little difference between several methods proposed amongst american lutherans; to adopt the confession as to the fundamentals of scripture doctrine, leaving all free to reject the non-fundamentals; or to publish the symbol, with a list appended of some of its articles, which may be rejected; or to omit those same articles, leaving them free, and adopting all the residue unconditionally. on neither of these three plans does the _matter_ of the confession remain intact, even if the letter does; for in _all_, certain parts of it divested of binding authority, and left to the judgment of each individual. the american recension is nothing more than a revised edition of the confession, in which those parts are omitted that had already been divested of binding authority, and thus been superseded by subsequent ecclesiastical legislation. and is it not creditable to any church, when she finds some tenets of her creed in conflict with the scriptures, and calculated to circulate error, to reform and improve it? we should suppose that every enlightened and reflecting theologian, and still more every intelligent layman, would concur in the sentiments of that devoted friend and defender of the lutheran church, _dr. koecher_, of jena, in , who, discussing the charge that our church had changed her doctrines, says, "it avails nothing merely to charge a church with having made changes in her creed; we must direct our attention to the subject or doctrine itself, and inquire whether it is true or false. because, _not every alteration in matters of faith is inadmissible and censurable_. suppose a church to perceive that a doctrinal error has crept into her creed, and to correct it by the exclusion of the error; does she not merit our approbation, much rather that our censure or abuse? suppose that the lutherans did formerly believe in transubstantiation (as has been charged,) but in the course of time rejected this doctrine, because they found it militate against divine truth; suppose the earlier lutheran divines did approve of the doctrine of unconditional election, and limited grace of god, whilst our later theologians had renounced them, because they are in conflict with the teachings of god's word:--we say, suppose this had been the case, though it was not; their procedure would not be improper, and their doctrinal change would merit our approbation and praise, rather than censure." how much more christian and manly are these views, than the position which, though not avowed, is acted on by many, that the members of a church should never attempt to improve her symbols; but, as a matter of course, defend any doctrine taught by them, because it is there inculcated. what is this else than practically to elevate luther, melancthon, zwingli, calvin, or wesley, above christ? what is it else, than prefering [sic] to be lutherans rather than christians, if we are not ever ready to renounce anything lutheran, if found not to be christian? how can the church of christ continue to develope [sic] herself in accordance with the divine purposes and plan, unless every part of the church is kept in constant contact with the bible, and is ever willing to improve and conform its entire framework to the increased light of god's word and providence? it was luther's deep sense of obligation to the bible, as paramount to all human authority, which enabled him and his spartan band of coadjutors, under god, to reform the church of germany from so many romish errors, and nothing short of the same noble principle can conduct the church safely in her high and holy mission of converting the world. whilst, therefore, we love luther much, let us, my brethren, ever love christ more. and whilst we respect the soul-stirring productions of the illustrious reformers, let that respect never induce us to sanction any errors contained in them, or bias our minds against the free and full reception of the revelations of god's holy word! note . colton's genius of the protestant episcopal church in the united states, &c., p. . note . vol. ii., p. . note . luther was a faithful papist until he was upwards of _thirty years_ did, when he began to protest against the errors of rome. chapter iii. disadvantages under which the augsburg confession was prepared. in forming an idea of the estimate which should be placed on the augsburg confession, as an expression of the results attained by the biblical studies of luther, melancthon and their associates, at the date of the diet in ; much depends on the question, whether the circumstances under which it was prepared, and the design for which it was intended, were favorable to a free and full exhibition of their views. the affirmative of this question has often been declared in this country; but the contrary is incontestably established by authentic history, as well as by the declarations of the reformers themselves. the diet, it will be remembered, was appointed by the emperor of germany, charles v., for the purpose of settling the controversies between the pope and the protestant princes of his empire, as well as for other political purposes. the place selected was the city of _augsburg_, in bavaria, about two hundred english miles from wittenberg, and about ninety miles from coburg, where luther was left by the elector during the diet. [note ] the pope had long been urging the emperor to adopt violent measures for the suppression of the protestants. he fondly anticipated that a deathblow would now be given to the protestant cause, and with which party the emperor would side was not fully known, although, being a romanist, little favor could be expected by the confessors. the confession was composed by melancthon out of the torgau articles, at augsburg, where he and the elector john, with his retinue, arrived on the d of may. on the th of may, it was sent to luther, at coburg, for his revision, and he returned it with his approbation on the th, remarking, "i have read philip's apology (the confession,) and am very well (_fast_ wohl, an obsolete meaning of the term "fast,") pleased with it. i know nothing to improve or alter at it; nor would it be suitable, as i cannot tread so softly and lightly." [note ] as the emperor did not arrive until about a month later, melancthon continued to make various alterations, to render the confession more acceptable to the romanists; for the fears of the protestants were greatly excited, as will appear by the following extracts from melancthon's own letters, penned at this eventful period. in a letter to _luther_, dated augsburg, june th, melancthon says, "on the day before corpus christi festival, at o'clock, p. m., the emperor arrived at augsburg. from the imperial court, it appears, we have nothing to expect; for the sole object which _campegius_ seeks to accomplish, is that we should be suppressed _by force_. nor is there any one in the emperor's entire court, who is milder than he himself." [note ] this was indeed a gloomy prospect, for they were entirely at the mercy of their emperor. he could reenact the scenes of the previous century, and send them, like huss and jerome, to the dungeon and the stake. on the th of june, the day after the public presentation of the confession, he again addresses _luther:_ "we live here in the _most lamentable anxiety and incessant tears_. to this a new source of consternation has been added today, after we had read the letter of _vitus_ (dietrich, luther's friend,) in which he states that you are so much offended at us, that you are unwilling even to read our letters. my father, i will not increase my sufferings by words, but i merely beg you to consider, where and _in what danger we are_, where we can have nothing to tranquilize us except your consolations. streams of sophists and monks collect here daily, to inflame the hatred of the emperor against us. but the friends, if we could formerly number them amongst our (party,) are no longer with us. alone and despised, we are here _contending against endless dangers_. our vindication (the confession) has been presented to the emperor, and i herewith send it to you for perusal. (if it had not been altered after luther had seen and approved it, it would have been superfluous to send him another copy.) in my judgment, it is strong enough; for you will here perceive the monks depicted sufficiently. now, it appears to me, that before our enemies reply, we must determine, _what we will yield to them_ in reference to the 'eucharist in both kinds,' what touching matrimony (_celibacy_ of priests,) and what in regard to 'closet masses.' in [sic] appears they are determined in no case to yield the last two." [note ] in a letter to _camerarius_, [note ] he thus describes his condition: "my spirit is _filled with lamentable anxiety_, not for the sake of our cause, but on account of the indifference of our associates. be not concerned about me, for i commit myself to god. but _something remarkable disturbs us_, which i can only tell you personally." [note ] to _luther_, he writers [sic] on the th of june, "i cannot describe how deeply i was distressed, on reading in the letter of _vitus_, (or dietrich, a favorite of luther, who remained with him at coburg, as his associate,) that you are irreconciliably [sic] offended, because i do not write with sufficient frequency." "the condition of our affairs here is still such, that we spend the _greater part of our time in tears_. we have written very often, as we can prove." from this and other passages in melancthon's letters, as well as from his complaints, that he could not induce [note ] the _protestant princes_ to send messengers regularly to luther, niemeyer regards it as evident, that luther's displeasure arose in part from the fact, that the princes felt disposed, at this important juncture, to act without either his knowledge, counsel, or co-operation, probably under the impression, that, they could more easily effect a reconciliation, if the intrepid, firm and hated luther were kept out of view. but to proceed with melancthon's letter. "our confession (he says,) has been presented to the emperor, and i have sent you a copy. i entreated you (in my former letter) to inform me, how far we might _yield to our opponents_, if it is practicable. it is true, as you know, we have already consulted on these subjects; but they are always adjusted in a different manner on the field of battle (sie geben sich im schlachtfeld allezeit anders,) from what they are when previously made the subjects of discussion. i presume the greatest conflict will occur in regard to _private masses_. but as yet i have no certain information." [note ] in another letter to luther, dated aug. , he says: "the landgrave proceeds with great moderation, and has openly told me, that in order to preserve peace, _he would submit to still more severe conditions_, provided they could be accepted without bringing reproach on the gospel." during the pendency of these negotiations, melancthon made repeated efforts by letter to conciliate influential individuals of the papal party. among these is his letter to _cardinal campegius, the apostolic legate, of july th, which reflects no little light on the state of his mind. this intense anxiety to gain the imperial favor for the protestant cause, could not fail strongly to tempt him to make the confession as palatable as possible to the romanists, by yielding nearly everything that he did not regard as essential. hear the letter: "_most reverend sir:_--as many good men applaud the very great moderation exhibited by your eminence, amid your honors and elevation, i am induced to cherish the hope, that your eminence will receive my letter with favor. verily it was a true saying which plato uttered, that nothing more desirable, or better, or more divine, can happen to men, than when wisdom is associated with power in government. hence, when the intelligence arrived, that your eminence was sent to this diet, as judge in the pending religious controversy, many good men congratulated germany, that the investigation of these most important affairs was confided to a man, who transcended others not merely by his high (official) dignity, but also much more by his wisdom; for even heretofore the fame of your eminence's wisdom him resounded through all germany. now, as i believed, that with this wisdom your eminence would greatly abhor violent measures, i was thereby induced to write to your eminence, that it might be made known to you, that we also long only for peace and concord, and reject no condition for the restoration of peace." "we have _no doctrine different from that of the romish church_, (wir haben keinen von der roemischen kirche verschiedenen lehrsatz,) yea, we have restrained many who wished to disseminate pernicious doctrines, as may be proved by public testimonies. [note ] _we are prepared to obey the romish church, if, with that mildness which she has always manifested toward all men, she will only overlook and yield, some little_, (einiges wenige,) _which we could not now alter if we would_." [note ] let not your eminence believe our enemies, who wickedly pervert our writings, and falsely impute to us anything which can inflame the general hatred against us. we reverently _pledge obedience [note ] to the authority of the roman pontif_, [sic] and to the entire organization of the (verfassung) of the [sic on repetition] church, only let not the pope of rome reject us. many feel assured, that if your eminence were better acquainted with our cause and views, you would not approve of these violent counsels. for no other reason do we incur greater hostility in germany, than because we defend the doctrines of the romish [note ] church with the utmost steadfastness. this fidelity, if the lord will, we will show to the romish church _until our last breath_. there is indeed some _small_ difference in usages, which seems to be unfavorable to union. but the ecclesiastical laws themselves declare, that the unity of the church may continue even amid such diversity of customs." [note ] is it possible that any impartial man, after reading this letter can suppose the circumstances of this diet to have been favorable to a free and full expression of the points of dissent, between the protestants and papists, even at that day? during the entire six weeks that melancthon was at augsburg, before the arrival of the emperor, his mind was in this agitated and alarmed condition. according to his own account he continued daily to make changes in the confession, _after_ it had been submitted to luther. no wonder, therefore, that luther, responding to melancthon's inquiry, "what more they could yield to the romanists," makes this rather dissatisfied reply, under date june : "_your apology_ (the augsburg confession, as altered by melancthon. after luther had sanctioned it on the th of may, and it had been presented to tho diet on the th of june,) _i have received, and wonder what you mean, when you desire to know, what and how much, may be yielded to the papists. as far as i am concerned, too much has already been yielded to them in the apology (confession)." [note ] here it in evident that the various changes, made by melancthon between the th of may and th of june, led luther to affirm what american lutherans now maintain, that _he had yielded too much to the papists in the augsburg confession_. "i daily altered and recast the greater part of it, (says melancthon himself,) and would [note ] have altered still more if our counsellors [sic] had allowed it." and so much greater was his dissatisfaction at the still more important concessions, [note ] which melancthon and his associates were willing to make, in their negotiations after the confession had been delivered, that, in a letter of sept. , to _justus jonas_, one of the principal protestant theologians at the diet, he gives vent to his feelings in the following remarkable language: "i almost burst with anger and displeasure, (ich boerste schier fuer zorn und widerwillen,) and i beg you only to cut short the matter, cease to negotiate with them (the papists,) any longer, and come home. they have the confession. they have the gospel. if they are willing to yield to it, then it is well. if they are unwilling, they may go. if war comes out of it, let it come. we have entreated and done enough. the lord has prepared them as victims for the slaughter, that he may reward them according to their works. but us, his people, he will deliver, even if we were sitting in the fiery furnace at babylon." [note ] thus have we heard abundant evidence from the lips of melancthon and luther themselves, that the circumstances under which the augsburg confession was composed, in eight days, before its submission for luther's sanction, and the increasing pressure under which melancthon afterwards made numerous changes in it, during five weeks before its presentation to the diet, were far from being favorable to a full and free exhibition of the deliberate views of the reformers even at that date, and fully account for some of the remnants of romanism still found in that confession, whose import we are now to examine. the declaration of that elaborate historian _arnold_, is therefore only too true; "_melancthon had prepared the confession amid great fear and trembling, and in many things accommodated himself to the papists_." (nun hatte dieselbe melancthon zuvor in grossen zittern und angsten aufgesetzet, und sich in vielen nach den papisten bequemet." [note ] of similar import is the judgment of _dr. hazelius." [sic on quotation mark] [note ] in reference to the article of baptism, says he, we have first to remind the reader of the sentiments expressed by the confessors, in the preface to this (the augsburg) confession, declaring there, and in various passages of their other writings, that _it was their object_, not only to couch the sentiments and doctrines they professed, in language the least offensive to their opponents, but also to give way as far as conscience would permit. this being premised, we shall endeavor to discover the meaning of the reformers in regard to the article of baptism from some of those portions of their writings, where they had not cause to be so circumspect and careful of not giving offence to the roman party, as they had in the delivery of the augsburg confession." nor is it at all surprising, that, as luther's views of the evils of the mass were so much clearer even at this period, he should, after seven years more time for study, and in times of peace and security, express his abhorrence of this romish error in such strong terms as we meet in the smalcald articles. indeed, it was this undecided character of the augsburg confession on some points, which led the elector, who, in other respects valued it highly, to have this new confession prepared by luther for the council, which pope paul iii. [sic] had convoked, to meet at mantua, in , for the purpose of settling these religious disputes. because, says koellner, "the augsburg confession had been prepared with the view to give the _least possible offence to the opponents_. but now, the evangelical party, being stronger, were not only able to avow the points of difference more openly; but they were also determined to do so; and for such negotiations a different form (from that of the augsburg confession) was of course requisite. finally, the transactions at augsburg, during the reciprocal efforts at reconciliation, and especially through the great mildness and yielding disposition of melancthon, had in regard to many doctrines, obliterated the clear and real point of difference, so that in many of them the _opponents affirmed, there was no longer any difference at all_." koellner's symbolik, vol. i., p. . note . the reason why he was left, was because the civil authorities of augsburg excepted him in the safe passport, which they sent to the elector, under date of april . see koellner, vol. i., p. . note . "ich habe m. philipsen's apologie ueberlesen, die gefaellt mir fast wohl, und weisz nichts daran zu bessern, noch zu aendern, wuerde sich auch nicht schicken: denn ich so sanft und leise nicht treten kann." note . we mention here once for that all our extracts from melancthon's letters are translated from _c. niemeyer's_ work, entitled _philip melancthon_ im jahre der augsburgischen confession, halle, . note . niemeyer, pp. , . note . at that time professor of greek and latin literature in the gymnasium of nurenberg. note . niemeyer, p. . note . niemeyer, p. . "ich kann es bei hofe nicht erlangen, dasz von heir [sic] ein bestimmter bote an luther geschickt wird." note . page . note . dogma nullum habemus diversum a romana ecclesia. note . here niemeyer also gives the latin: "parati sumus, obedire ecclesiae romanae, modo ut illa pro sua dementia, qua semper ergo omnes homines usa est, pauca quaedam vel dissimulet, vel relaxet, quae jam ne quidem, si velimus, mutare queamus. note . ad haec romani pontificis auctoritatem et universam politiam ecclesiasticam, reverenter colimus, modo non abjiciat nos romanus pontifex. note . here, says niemeyer, melancthon probably means the romish church as she ought to be, and not as she was. note . page . note . eure apologia habe ich empfangen, und nimmt mich wunder was ihr meynet, dasz ihr begehrt zu wissen, was und wie viel man den paepstlichen soll nachgeben. _fuer meine person ist ihnen allzuviel nachgegeben in der apologia (confession)_. luther's werke, b. xx., p. , leipsic edit. note . see his letter to camerarius, dated june , . "ich veraenderte und gosz das meiste taeglich um, und wuerde noch mehreres geaedert [sic] haben, wenn es unsere raethe erlaubt hatten." niemeyer, p. . note . melancthon had agreed to the restoration of the power of the bishops, and evidently, as seen by his letter to luther, of june , if luther had not objected, he would have made some retractions on the celibacy of the clergy, the communion in both kinds and even the private and closet masses. the protestants did admit that the saints pray for us in heaven, and that commemorative festivals might be kept to pray god to accept the intercession of these saints; but by no means that our prayers should be addressed to the saints themselves. niemeyer, p. . note . luther's works, vol. xx, p. . note . gottfried arnold's unpartheische kirchen und ketzer historien, vol. i., p. , edit. d of . note . doctrine and discipline of the synod of south carolina, pp. , , published in . chapter iv. cumulative proof of the truth of the several positions of the definite synodical platform. _the preamble_. on the subject of the preamble, we will add a few authorities for one or two of its positions, which we have heard called in question. on page , we read:-- "subsequently, luther and his coadjutors _still further changed_ their views on some subjects in that confession, such as the mass." the truth of this position is demonstrated even by the extract from the smalcald articles, given on p. of the platform. in the augsburg confession, melanchon [sic] says (and luther approved of it): "it, is _unjustly_ charged against our churches, that they have abolished the mass. for it is notorious that the _mass is celebrated among us_ with greater devotion and seriousness than by our opponents." but seven years later, in the smalcald articles, luther employs this very different language, which was sanctioned by his coadjutors: "_the mass in the papal church, must be the greatest and most terrible abomination_, since it is directly and strongly opposed to this chief article (of justification through faith in christ,)" &c. here the contradiction in words is positive and unqualified. but we must recollect that the term mass here, as will be fully proved hereafter, does not signify the papal mass in full. it is a well-known fact, and the confession itself informs us, that the confessors had long before rejected _private and closet masses_, and also had rejected the idea of the public mass being a _sacrifice_, or offering of christ, for the sins of the living or the dead. but that the word mass cannot be regarded as merely synonymous with lord's supper, or communion, in this passage, as it frequently is elsewhere, is clear from the context. for we are told that by proper and diligent instruction "in the design and proper mode of receiving the holy sacrament," "the people are attracted to the _communion and to the mass_," (zur communion _und_ mess gezogen wird;) clearly proving that by mass they here meant something else than communion, namely, the public mass, divested of its _sacrificial_ nature, and of its design to benefit any others than the communicants themselves; in short, regarding it, thus modified, as an admissible _preparation_ for the holy communion. this mass, which the platform, _with great moderation_, styles merely "_ceremonies_" of the mass," p. , they confessedly did subsequently also abandon, as they had done private and closet masses before. again, if we may believe luther himself, they certainly did a afterward change their ground in regard to the jurisdiction of the pope and bishops. hear his own language in , three years later: "hitherto we have always, and especially at the diet of augsburg, very humbly offered to the pope and bishops, that we would not destroy their ecclesiastical right and power, but that we would gladly be consecrated and governed by them, and _aid in maintaining their prerogatives and power_, if they would not force upon us articles too unchristian. but we have been unable to obtain this; on the contrary, they wish to force us away from the truth, to adopt their lies and abominations, or wish us put to death. if now, (as they are such hardened pharaohs,) their authority and consecration should fare as their indulgences did, whose fault will it be?" he then proceeds to denounce the power and consecration which he had admitted at the time of the augsburg diet, and declares the church's entire independence of rome for ordination. [note ] again, the preamble asserts, "that the entire lutheran church of germany has rejected the symbolical books _as a whole_, and also abandoned some of the doctrines of the augsburg confession, among others the far greater part of them, the doctrine of the _bodily_ presence of the saviour in the eucharist." the truth of these positions is well known to those acquainted with the churches in germany generally. a few extracts from standard authorities may be pleasing to those not well informed on this subject. says _koellner_, in : "the theologians of more recent times have, as a body, departed from the rigid doctrinal system of the symbols, and let it be particularly noted, not only those who in the opposing parties are termed rationalists, but also those who, in antithesis to these, desire to be regarded as _champions for the doctrines of the church._ accordingly, not only those who have been sufficiently denounced as heterodox, have abandoned the doctrines of the symbols, but also the so-called _orthodox_, such as _doederlein, morus, michaelis_, the venerable _reinhard, knapp, storr, schott, schwartz, augusti, marheinecke_, as well as _hahn, oltshausen, tholuk_, and _hengstenberg_. in like manner has the public _pledge to the symbols_ been greatly relaxed, and is _nowhere unconditional_; but in fidelity to the principles of protestantism, and guarding it, the obligation is always expressed with the _explicit reservation_ of the supreme authority of the scriptures, as is evident from an inspection of the pledges prescribed in the different protestant countries." [note ] again: "it may as well be confessed and openly avowed, for the good of the church, that, _there are but few theologians who still believe and teach the doctrines of the symbols_." [note ] professor _schultz_, in his work on the eucharist, [note ] in , says: "if, in the most recent times, individuals have here and there arisen in the lutheran church itself, as defenders of luther's views of the lord's supper, it must not be overlooked, that even they, sensibly feeling the difficulty of their undertaking, resort to all manner of subtle explanations and arbitrary additions, in order to explain away the objectionable aspects of this view." finally, listen to the testimony of _dr. hagenbach_, of basel, one of the most distinguished orthodox divines of europe: "_how few lutherans_, in this rationalizing period, firmly _adhere to the doctrine of the bodily presence_ of christ in the eucharist: and how few reformed adhered consistently to the doctrine of unconditional election. if, therefore, the one, party relinquished the one, and the other party the other point (or dividing doctrine,) then the union between them was of course effected in the most natural way possible." [note ] we close our observations on this topic with the impressive counsels of the venerable dr. knapp: [note ] "speculations concerning the manner of the presence of the body and blood of christ, have not the least influence upon the nature and efficacy of the lord's supper. what the christian chiefly needs to know is the object and uses of this rite, and to act accordingly. vide § . he must there therefore believe from the heart that christ died for him; that now, in his exalted state, he is still active in providing for his welfare; and that hence it becomes him to approach the lord's table with feelings of the deepest reverence and most grateful love to god and to christ. upon this everything depends, and this makes the ordinance truly edifying and comforting in its influence. these benefits may be derived from this ordinance by all christians; and to all who have true faith, or who allow this ordinance to have its proper effect in awakening attention to the great truths which it exhibits, it is a powerful, divinely-appointed means of grace, whatever theory respecting it they may adopt--the lutheran, the reformed, or even the roman catholic transubstantiation, gross as this error is." _the american recension of the augsburg confession_. the general principle, on which this recension was constructed, is to present the doctrinal articles entire, without the change of a single word, merely omitting the several sentences generally regarded as erroneous, together with nearly the entire condemnatory clauses, and _adding nothing_ in their stead. all that the recension contains is therefore the unadulterated augsburg confession, slightly abridged. the following list will show, that _almost the entire confession is thus retained,_ a single article only being omitted, viz.: that on private confession and absolution. art. i. _of god:_ retained _entire_. art. ii. _of natural depravity:_ entire, except the omission of the words, "by baptism and the holy spirit." the condemnatory clause is also given, except the name " pelagians and others, &c." art. iii. _of the son of god and his mediatorial work:_ retained _entire_. art. iv. _of justification:_ retained _entire_. art. v. _of the ministerial office:_ retained _entire_. art. vi. _concerning new obedience_ (or a christian life:) _entire_. art. vii. _of the church: entire_. art. viii. _what the church is: entire_, except the omission of the last two sentences. art. ix. _concerning baptism:_ according to the german copy. _entire_. art. x. _of the lord's supper:_ omits the words "_body_ and _blood_" and "_truly_," and the phrase "are dispensed_," &c. art. xi. _of confession:_ omitted, as private confession and absolution" [sic on punctuation] are confessedly not taught in scripture. art. xii _of repentance (after backsliding:) entire_, except the omission of "the church's granting _absolution_ to those manifesting repentance," and that faith is produced also "_by means absolution_." art. xiii. _of the use of the sacraments. entire_. art. xiv. _of church orders, (or the ministry.) entire_. art. xv. _of religious ceremonies. entire_. art. xvi. _of political affairs;_ (excepting the word "imperial.") _entire_. art. xvii. _of christ's return to judgment. entire_. art. xviii. _of free will. entire_. art. xix. _of the author of sin. entire_. art. xx. _of god's works. entire_. art. xxi. _of the invocation of the saints_, (except a reference to the authority of the romish church, the canons and the fathers.) _entire_. note . see luther's works, vol. xxi., p. , leipsic ed. see this subject ably discussed in several articles in the evangelical lutheran, of december, , by dr. s. sprecher, president of wittenberg college, ohio. note . koellner's symbolik, vol. i., p. . note . idem. p. . note . p. . note . hagenbach's church history of the eighteenth and nineteenth centuries, vol. ii., p. ; also hahn's lehrbuch, , p. . note . see knapp's theology, translated by l. woods, jr., page , (glauben's lehre, &c., ,) or german copy, vol. ii., p. . chapter v. synodical disclaimer, _or list of symbolic errors rejected by the great body of the churches belonging to the general synod_. having now arrived at the second part of the definite synodical platform, namely, that part which is not to be subscribed to by the members of synod; but which is published as the view of the majority, from which individuals are allowed to dissent; we shall pursue the following order in regard to each topic: . we shall recapitulate, briefly, what the platform does assert. . state the objections made to these positions by the plea of rev. mr. mann. . examine these objections and vindicate what seems to be the truth. and as the rev. mr. mann confines himself to the alleged errors of the augsburg confession, we shall, with little exception, do the same. ceremonies of the mass. . as to _what the platform teaches_ on this topic, there ought to be no difficulty; because, _a_. on page of the platform, we find a definite list of the errors contained in the augsburg confession, viz.: . the approval of the _ceremonies_ of the mass. . private confession and absolution. . denial of the divine obligation of the christian sabbath. . baptismal regeneration. . the real presence of the body and blood of the saviour in the eucharist. here it is evident that the charge is, that the confession advocates the _ceremonies_ of the mass, but _not the mass itself_, as has been alleged. _b_. in the same connexion it is stated, "these are the _only_ errors contained in the augsburg confession." but if these are the only errors charged, then it follows that the error of inculcating the mass itself, or doctrine of the mass, is at all events _not charged in the platform_, if it is in words even contained in the confession. _c_. the _caption_ in the list of errors on page of the platform, is not headed the _mass_, as is the article of the confession to which it refers; but what the confession calls mass, the platform, _with great moderation_, styles _ceremonies_ of the mass. _d_. in the list of errors, the profession of which should exclude from membership in synods accepting the platform, we find p. , the following: "whilst we will not admit into our synod any one who believes in exorcism, private confession and absolution, or the _ceremonies_ of the mass." here again _ceremonies_ of the mass are stated, but if the platform taught that the mass itself is inculcated in the confession, believers in the mass would, _a fortiori_, have also been mentioned as excluded. what then is the meaning of the sentence on page of the platform, "in refutation of the _tolerant views of the mass_ above expressed, &c?" why, of course we should suppose it meant those views of the mass which the platform charges against the confession, as taught in these passages, namely, retaining and approving the _ceremonial_ of the mass, which constituted by far the greater part of the public mass, so called, although its nature had been changed by denying the _sacrificial_ character of the minister's act of self-communion, and its being performed for the benefit of _others_, either living or dead. we think also, some objectionable parts of the ceremonial itself were changed, although the confession asserts that the addition of some german hymns, along with the latin, was the only alteration made. among those objectionable parts retained, was _the elevation of the host_, of which luther thus speaks, in his _short confession about the sacrament_ against the fanatics,in . [note ] "it, happened about twenty or twenty-two years ago, when i began to condemn the mass (messe,) and wrote severely against the papists, to show that it (the mass) was not a sacrifice, nor a work of ours, but a gift and blessing or testament of god, which we could not offer to god, but ought and must receive from him. at that time i was disposed to reject _the elevation of the host_, on account of the papists, who regard it, as a sacrifice, &c. but as our doctrine was at that time new and exceedingly offensive over the whole world, i had to proceed cautiously, and on account of the weak, to yield many things, which i, at a later period, would not do. i therefore suffered the elevation of the host, to remain, especially as it admits of a favorable, explanation, as i showed in my little work '_de captivitate babylonica, &c._'" the elevation of the host was still practised in saxony generally in , [note ] twelve years after the confession was written, approving of the ceremonies of the mass, of which this was one. this remnant of popery was, however, universally rejected soon after this period, certainly before , and in wittenberg, in . _again_, what is the natural import of the phrase on page of the platform: "accordingly the lutheran church, in europe and america, has unanimously repudiated alike the mass and its ceremonies." the passage itself specifies no time, when either was rejected, and neither says nor implies that both were rejected at the same time. the word "accordingly" refers to what preceded. the whole reads thus: "topic i., _ceremonies_ of the mass. the error taught on this subject by the augsburg confession and apology to it (namely, the error on these ceremonies of the mass) was rejected by the reformers themselves a few years after the confession was first published. accordingly, the lutheran church, both in europe and america, has unanimously repudiated alike the mass and its ceremonies." as the augsburg confession expressly teaches that private and closet masses had been _previously_ rejected, and the platform says the _only_ error in the augsburg confession on this subject is the _ceremonies_ of the public mass, its sacrificial and vicarious nature having also been repudiated long before, it follows, that the thing here spoken of as the mass and its ceremonies is that remnant of this rite, which, as proved above, had not yet been rejected before , the essential doctrine even of the public mass having been rejected long before. hence, the import of this passage is: that whilst the reformers had long before the diet of augsburg rejected the doctrine of the mass, as a sacrifice or a vicarious service for the benefit of others, and had wholly rejected _private and closet masses;_ they retained the ceremonies or ritual of the public mass, preceding communion: but even this latter also they renounced soon after; and accordingly, the lutheran church, every where in europe and america, imitating their example, has repudiated alike the mass and its ceremonies, which with the above-mentioned various qualifications, are taught in the passages cited from the confession. had we been writing for those unacquainted with the augsburg confession, the qualifications here referred to, might have been specified. . our _next inquiry is, what objection does the plea make to the representations of the platform on this subject? the whole charge of our respected friend against the platform is, that it misapprehends the _import of the word mass_ in the th article, and therefore misrepresents the confession, in charging it with sanctioning the ceremonies of the romish mass. to support this charge he affirms, that the word mass (or missa, mess,) was at the time of the confession, in , _in general use for the eucharist;_ and that in later years the term mass, in this sense, was entirely given up by the reformers, page of plea. the charge is certainly a grave one, and if unfounded, a grievous injustice is done to the venerable mother symbol of protestantism. viewing it in this light, we were slow to admit its truth ourselves, until a pretty extensive acquaintance with the writings of the reformers compelled us to yield our conviction. still we would have greatly preferred to remain silent on the subject and throw the mantle of oblivion over this deformity of our symbolic mother; had not ill-advised ultra-symbolists of late years carried on a crusade against all lutherans who will not adopt the entire symbolic system. the charge in the platform was advisedly made, after careful examination. since the charge has been denied, we have again extensively examined the writings of the reformers, and whilst it would afford us pleasure to withdraw it, and acknowledge our error; our conviction has grown more firm, and we shall be greatly surprised if the great majority of impartial minds do not find the evidence of our position fully satisfactory. at the same time, whilst we charge the confession with favoring merely the _ceremonies_ of the mass, other writers of the first respectability, have expressed the charge in stronger language. thus _fuhrmann_, in his lexicon of religious and ecclesiastical history, speaking of the romish mass, says: "_that luther for some time tolerated it, and gave if a a german garb and afterwards abolished it, is notorious_. [note ] and that impartial and highly respectable historian of our own country, dr. murdock, whose extended and valuable additions to the classic church history of dr. moshiem, abundantly prove his acquaintance with the subject; in giving a synopsis of the contents of the augsburg confession, thus epitomises the th article: "_the protestants are falsely taxed with abolishing the mass_. they only purified it; and discarded the idea of its being a work of merit, or offering for the sins of the living and the dead, which militates against the scriptural doctrine, that christ's sacrifice is the only sin offering." [note ] in order that we may give this question an impartial and conscientious investigation, let us first inquire into the meaning of the word mass among the papists, apart from the present dispute. "_mass_ (missa, mess,) says _fuhrmann_, in his lexicon of religious and ecclesiastical history, [note ] at first signified that worship of god, which _preceded_ the celebration of the lord's supper. subsequently, and especially in the fifth century, ministers termed the public celebration of the eucharist, _mass_ (or missa, dismissed); because this service took place after the catechumens were dismissed. this word 'missa' was gradually corrupted into _mass_. but how did that mode of celebrating this ordinance arise in the romish church, _which consisted in the priest's giving the sacrament to himself alone, connected with solemn turnings around, and moving about from place to place, and changes of attitude, resembling in some degree a theatrical exhibition, which is termed mass?_" he then proceeds to explain the history of the romish mass here defined. _siegel_, in his excellent manual of christian ecclesiastical antiquities, published at leipsic, in , in four volumes, presents an extended view of this subject, from which we will extract little more than his definition of the mass. "the mass, in the roman catholic sense of the term, belongs not to the centuries of christian antiquity, but to a later period." [note ] we take up the subject at the time when the catholic doctrine of _transubstantiation_ was fully developed, (since the lateran council of .) in conformity to this view of the sacrament, (the doctrine of transubstantiation,) _the idea of the mass was so developed, as to signify that solemn act of the priest, decorated with many ceremonies, by which he offers the unbloody sacrifice at the altar." [note ] the mass service is a commixture of scripture passages, long and short prayers, extracts from the gospels and epistles (pericopen,) liturgic forms, which are divided into several chief parts, designated by different names, introitus, offertorium, canon missae," &c. [note ] this whole service amounts to some fifteen or twenty octavo pages, including the directions for genuflections, crossings, tergiversations, &c., occupying about an hour in the reading, the performance of which by the priest was termed "reading mass," as the listening of the audience was called "hearing mass." in view of these authorities, we may take for granted, what we suppose no one will deny, that in the romish church, not only of the present day, but since several centuries before the reformation, and, therefore, in , the most common and primary meaning of the word _mass_, was not lord's supper; but that long ceremonial, including the consecration of the elements, elevation of the host, and self-communion of the priest, as an offering of the body of christ a sacrifice for the sins of the living and dead, _which preceded_ the distribution of the sacrament to the people. _again_, it will be admitted, that whilst among papists the above specific meaning of the word mass was the most common one, that term was also not unfrequently used by synecdoche, as a part of the whole, to designate the sacramental celebration in general: just as we use the word "_preaching_" which specifically signifies the delivery of a sermon, for the whole services of public worship in the phrase, "will you go to preaching to-day?" _finally_, it will be admitted, that the reformers, having been educated as papists, were trained up to this twofold use of the word mass, namely, specifically the extended services above described, which _preceded_ the communion, and sometimes informally the eucharist, communion or sacrament in general. the question then seems definitely to be reduced to these two inquiries; first, _did the reformers retain this distinction in the use of the word mass at the time of the diet at augsburg; and, secondly, did they employ the word in its specific sense in the disputed passages of that confession? _first inquiry_. we shall _first_ inquire whether this distinction in the use of the word mass was observed by the reformers at and before the time of the augsburg diet? i. and _first_ let us listen to _luther_ himself. in , the great reformer, , in his "_method of conducting christian mass_," addressed to rev. nicolas hausman, after having rejected such portions of the romish mass, as he thought wrong, he approved others, as explained by himself, such as the, introitus, the kyrie eleison, the collecta or prayer epistles, the singing of the gradual, a short sequens, the gospel, the nicene creed, and a number of other matters, including the elevation of the host, but not for worship, [note ] he proceeds to the next part of the treatise which is headed "how to _administer the most holy sacrament to the people," [note ] and his first sentence is the following: "let this much suffice to be said of the _mass_, and service of the minister; we will now proceed to treat of the manner in which the holy _sacrament_ shall be administered to the people, for whose benefit especially the supper of our lord was instituted." here we clearly see the distinction between the performances of the priest _before_ the communion which constitute the _mass_, and the distribution of the elements to the people, which he terms holy _sacrament_. then, after having discussed the subject of the communion, that it should be received in both kinds, &c., he adds, "let this suffice for the present on the subject of the mass _and_ communion." [note ] . in his _letter to lazarus spengler_, in , luther observes this same distinction. "in the first place," he remarks, "it is unreasonable that any one should be forced to receive the sacrament or to abstain from it." and he adds: "all masses, at which there are _no communicants_" (that is, at which the sacrament is not administered,) "should absolutely be omitted." [note ] here the administration of the supper to the laity is termed _sacrament_, and that service performed by the minister, which was sometimes succeeded by the sacrament or communion, and at others not, is called _mass_. . _the counsel of luther and pomeranius_, in , to duke george: "first, as you inquire concerning _parish_ masses, &c. be it known to you that no minister can with good conscience perform mass alone, when there are no communicants. therefore here there is no room for further inquiry; either there must be communicants, or them should be no mass." [note ] . luther's "_confession of the christian doctrines, in xvii. articles_," published in . this is a very short confession, each article containing but three or four sentences, and the whole amounting to only three or four vo. pages. in article x. he says: "the _eucharist_ or _sacrament_ of the altar also consists of two parts, namely that the true body and blood of christ should verily be present in the bread and wine;" and in article xvi. he says: "above all other abominations, the _masses_, that have hitherto been regarded as a _sacrifice_ or _good work_, by which one designed to procure grace for the other, are to be rejected." [note ] here the distinction is not only made between the mass and eucharist, but the doctrine of the mass as a sacrifice of christ offered by the priest for others, is also denounced. it will also be recollected that this view of the mass as a sacrifice, and as vicarious, is strongly denounced in the augsburg confession, whilst the charge of having rejected the rite itself with these and other modifications, is flatly denied, in these words: "it is _unjustly_ charged against our churches, that they have abolished the mass," (art. xxiv., p. of the platform,) a thing never charged against them in reference to the eucharist, for from the very beginning of the reformation, they charged the papists with having mutilated it, and claimed the restoration of the cup also to the laity. . in a _letter_ of september , , addressed _to justus jonas_, one of the theologians at the diet, luther thus expresses himself: "for, what else do our opponents, (the papists,) presume to propose, than that they shall not yield a hairsbreadth, but that we not only yield on the subject of the canon, _the mass_, the _one kind_, (in the eucharist,) celibacy, (of the clergy,) and jurisdiction (of the bishops); but shall also admit that they have taught the truth, and acted properly in all things, and were falsely accused by us." [note ] here the mass is again distinguished from the eucharist in one kind. he then adds: "if we will get at it (yielding to the papists,) let us yield only the canon, and the closet masses; and either of these two is sufficient fully to deny our doctrine and to confirm theirs." the _canon_ was that part of the ritual of the mass which contained the forms of transubstantiation, which were positively rejected by the reformers, the closet masses are rejected in the augsburg confession; but luther says nothing against the public mass, qualified as it is in the confession. . in his _exhortation to the sacrament_ of the body and blood of christ, published in , he says: "if the papists do, as usual, quibble at my language, and boast that i myself here make a sacrifice in the _sacrament_, although i have hitherto contended that the _mass_ is no sacrifice; then you shall answer thus: i make _neither the mass nor the sacrament_ a sacrifice, ("ich mache _weder_ messe _noch_ sacrament zum opfer,") but the remembrance of christ," [note ] &c. here the two are distinguished as clearly as language can discriminate between two separate objects, and even placed in antithesis to one another: and let it be remembered, that all the examples are taken from works published either before or in the very year in which the augsburg confession was written. a few years later, in , in a letter to a friend, in which he inveighs strongly against the closet masses and the perverted order or arrangements of the mass, (verkehrte ordnung der messe,) and against the romish mass in general: "i wish, and would very gladly see and hear, that the two words mass and sacrament were considered by every one as being as far apart as light and darkness, yea, as the devil and god. for they (the papists) must themselves confess, that mass dues not signify the reception of the sacrament as christ instituted it; but the reception of the sacrament they do, (and no thanks to them,) they _must_ call _communion. but that is called_ mass _which the priest alone performs at the altar, in which no common christian or layman takes part_." all other christians do nothing more than receive the sacrament, _and do not perform mass_. [note ] certainly it must be evident that luther did not regard the word mass as the ordinary term for eucharist, but had a clear idea of the distinction, and of the importance of observing it. ii. let us now adduce similar evidence from the writings of _melancthon himself_, who wrote the confession, to show that he also observed the distinction between _mass_ and _eucharist_. this evidence will be the stronger as all his letters quoted, were written from augsburg itself, during the very time that he composed the confession, and whilst it was under consideration in the diet. [note ] . in a letter to luther, dated augsburg, july , , melancthon says: "zwingle has sent hither a printed confession. his views of the _eucharist_ (abendmahl) he urge strongly. he wishes all bishops to be extirpated." then after speaking of human traditions, he adds: "in the matter of the _mass_, (not eucharist, which he had just mentioned before,) and in the first discussion (aufsatz, composition) of the doctrinal articles i think i was cautions enough, but on the topics concerning unwritten traditions, i was never rightly satisfied with myself." [note ] . in another letter to luther, of august th, he says: "at last, on aug. d, we heard the (romish) refutation (of the augsburg confession), and also the declaration of the emperor. his declaration was terrible enough, but the refutation was composed in such a puerile manner, that we could not but heartily congratulate each other. there is not a single composition of faber, (the pensman of the refutation,) however silly it may be, that is not exceeded in silliness by this. on the doctrine concern the two kinds, (in the eucharist,) he adduced the history of the sons of eli, who desired bread to eat; and wished to prove by it, that it becomes laymen to be satisfied with the mere bread in the _eucharist_. his defence of the _mass_ was very frosty." [note ] here we find the eucharist and the mass spoken of as separate things, and the discussion of the one represented as silly, and that of the other frosty. . in a letter to luther, dated august d, he thus writes: "yesterday we closed the discussion, or rather the quarrel (gezaenk) which has been conducted before the umpires. the third point was the question of merit, &c. then he came to the _two kinds_ (in the eucharist). here he exerted himself to the utmost to prove that _both_ kinds are not commanded. he maintained that it was a matter of indifference whether one or both kinds are received, and and [sic] that if we would teach this, he would cheerfully allow us both kinds. this i could not accede to; nevertheless, i excused those who had hitherto erroneously received but one kind; for they cried out, the whole church is condemned by us. what think you of this? the command of jesus refers to ministers and laymen. hence if it is our duty to receive the _sacrament_, we are also obligated to retain the form of the entire sacrament. if you also are of this opinion, then inform me of it distinctly. on the subject of the _mass_, vows and marriage, there was no discussions, only some conditions were proposed, which we, however, did not accept." [note ] here again, the distinction between the sacrament and the mass is clearly made, and we are told that at the disputation before the umpires, the former was debated and the latter not. can anything be plainer, than that a distinction is here made between eucharist and mass? . under date of august , melancthon thus writes to _luther:_ "they (the papists,) wish us to admit, that neither those who administer but one kind, nor those who receive it, are guilty of sin. we have, indeed, exonerated those from blame, who receive but one kind; but as to those who administer but one,--there is the knot. the synod of basil conceded the _whole sacrament_ to the bohemians, on condition that they would acknowledge that it may, with propriety, be taken and received in one kind only. this confession they also wish to extort from us. _eckius_ says he contends for this point, merely because the people cannot be retained in the discharge of duty, unless _we_ also release their consciences in regard to the _sacrament_ (that is, unless the reformers would admit, that its reception in one kind was also allowable). we therefore desire to know your judgment on the case. as to the application of _masses_, they are willing to postpone this till the meeting of the synod (or council); and thus they intimate, that they will not oppress us with the reception of their ungodly views on the _mass_ (koethe's edition: mit der gottlosen application der messe, with the ungodly application of the mass, _i.e._ to the living and dead). and yet they desire us to receive the _canon_ of the mass, (_i.e._ the most objectionable part of the ritual of the mass, relating to the transubstantiation of the bread and wine, its application to others, &c.,) but with a convenient and devout explanation." [note ] here again, the distinction between the mass and the sacrament is clearly seen. . on sept. th, he again writes to _luther:_ "i know that this long silence must be very annoying to you, especially at this time, when we ought to consult one another most frequently; but believe me, nothing is so much opposed to my wishes in the court, as this indifference in dispatching more frequent messengers to you, and yet i am unable to induce them to do it. we have not yet received from our opponents the proposed conditions in reference to the _two kinds_ (in the eucharist), marriage and _the_ mass." [note ] here again, who does not see the distinction? . in a document, which melancthon prepared for a friend of the chancellor of the bishop of luettich, in which he states how far they yielded, and also the points in which they could not agree, we find the following: "_of the two kinds_.--here we excused those (the laity,) who receive one kind alone (that is, merely the bread in the eucharist), for as they do not distribute the sacraments, they have to receive the sacrament as it is given to them." [note ] "_of the mass_.--in regard to the mass we have already given our reply: namely, that our party retain the substantials (substantalia,) and principal parts of the mass, so far as the consecration is concerned, &c." [note ] "_the mass is not_ a work which, when applied to others, merits grace for them _ex opere operato;_ but according to the confession of the whole church, the _lord's supper is_ the sacrament, through which grace is offered to him that receives it, which grace he also really receives, but not by the more external act, but through faith, when he is certain that, in it., grace and pardon of sins are offered." [note ] iii. we will add a few short _extracts from other reformers_, written at the time of the diet, to confirm our position that they also made a distinction between the mass and the eucharist, and that by the former they meant that performance of the priest alone at the altar, which preceded the communion. . _aurifaber_, who was a particular personal friend of luther, and was present at his death. in his account of the incidents of luther and his doctrines in the year , speaking of the special committee which was appointed on the th of august, consisting of seven members on each side, he remarks: [note ] "these assembled and took into consideration the augsburg confession of the protestant states, deliberating on one article after another, and the first day agreed upon eleven articles. the second day they continued their negotiations and agreed toll [sic] to twenty-one articles. but on the articles concerning _the mass_, marriage of priests, _the lord's supper_, monastic vows and the jurisdiction of the bishops, &c., they could not agree and remained at variance." here the mass and the lord's supper are distinctly classed as different topics. . _spalatin_, one of the theologians who attended the elector to augsburg, in his narrative of what occurred during the diet, giving a brief abstract of the contents of the augsburg confession, epitomises the, xth article thus: of the holy _sacrament of the true body and blood of christ_ in the sacrament of the altar; and the xxiv article, "of the _mass_, how it is celebrated amongst us, and the reason why closet masses have been rejected by us." here again, who does not see that the two are represented as distinct? iv. we shall close this cumulative mass of evidence for the distinction between the terms mass and eucharist or lord's supper, at the time of the diet of augsburg, by an extract from the professed _refutation of the augsburg confession_, prepared by the _papists_ during the diet; from which it will be evident, not only that they make this distinction themselves, which no one denies, but that _they understood the augsburg condition as making it also_. in their reply to article xxiv. of the confession, (or the iii. of the abuses corrected) they state: "for the _mass_ is celebrated, in order that the _holy eucharist_ may be offered in memory of the passion of christ." [note ] "in those churches, (which apostatize in the latter times) _no more masses_ will be celebrated, _no more sacrament_ distributed, no more altars, nor images of the saints, &c." [note ] finally, near the close of their pretended refutation of this article of the augsburg confession, (xxiv.) the papist refutation says, "it is therefore not rejected or regarded as wrong that the (protestant) princes and cities (according to their confession, article xxiv.,) celebrate one common (public) mass in their churches; if they only performed it properly, according to the holy rule and canonical regulations, as all catholics perform it. but that they (the protestants, in their confession) reject all _other_ masses, can neither be tolerated nor suffered by the christian faith and catholic profession, (that is, cannot be allowed by us, who profess the roman catholic faith.) [note ] here then, in view of all this mass of evidence, we appeal to every candid and conscientious reader, whether it is not impossible, fairly, to resist the conviction, that the reformers did, at and before the diet at augsburg in , ordinarily observe the distinction to which they had been trained in the romish church, between the words _mass_ and _eucharist_, or _lord's supper_, so that in all cases where precision was necessary, and especially where both were spoken of, each was called by its appropriate name? we say "ordinarily," because we freely admit that sometimes they did use the word mass in a more general sense, as a part for the whole, to include both the eucharist and the mass proper, just as we now use the term preaching for the whole of the public service, in the inquiry, "will you go to preaching to day?" whilst in its proper meaning, preaching has reference only to the sermon. our chain of argument is therefore not complete until we add another link, and prove that the reformers employed the word mass in its specific and proper signification, in the disputed passages of the augsburg confession, as they did in the numerous passages above cited, and as the papists themselves understood them to do. _second inquiry_. let us now, in _the second_ place, inquire, _whether the reformers employed the word mass in its proper and specific meaning in the disputed passages of the augsburg confession_. the affirmative of this question is, we think, certain, from a variety of evidences. . because we find _two different articles of the confession, the one with mass (messe) for its caption, and the other headed:_ of the holy supper (vom heiligen abendmahl.) now, if mass here signified holy supper, the probability is that one or the other term would have been used in both places. the design of captions prefixed to a chapter or article, is to indicate the general contents of such article; and a diversity of caption or title, naturally raises the presumption that different subjects are discussed. the most natural method of deciding this question concerning the meaning of the caption, is to inquire what, are the subjects discussed in each article. if the subjects discussed in both articles are the same, then the captions are or ought to be synonymous, and as the lord's supper never signifies mass in its specific sense, it follows that mass would have to mean lord's supper. but if different subjects are treated of in the two articles, then the captions, if appropriate, must mean different things. now, it will not be denied, that whilst the article x., headed lord's supper, discusses matter specifically relating to the eucharist, (namely the real presence of the body and blood of the saviour in the holy supper;) the article xxiv., headed the _mass_, actually discusses what is specifically termed the mass, namely, the ceremony and acts of the priest or minister _preceding_ the lord's supper. thus, the article states, "no perceptible change was made in the public ceremonies of the mass, except the addition of german hymns along with the latin; but it is well known that there are no other "public ceremonies" connected with the lord's supper in the romish church, except those embraced in _the_ mass, specifically so called, and that the _latin_ hymns were part of this mass, "masses are bought and sold at annual fairs, and the greater part of them (the masses) in all the churches, were sold for money;" but we have never heard that romanists had to pay for receiving the communion, it is only for a certain performance of the priest, called mass, that they pay the priest. these "money masses and closet masses," are condemned; whilst no objection is made to public mass, at which the sacrament is administered; on the contrary, it is stated, that by proper instruction, "the people are attracted to communion _and_ the mass." the question is referred to "whether a mass performed for a number of persons collectively, was as efficacious as a separate mass for each individual;" but who ever heard of christians receiving one lord's supper collectively, for a number of other persons, or for an individual? and if the thing is done by the priest, then it is what is specifically called mass. so also, who ever heard of the lord's supper being received "for the dead;" but it is very common for the priest to say _mass_ for the dead. thus, might we add additional sentences from this article xxiv., which applied to the lord's supper, make no sense, but are appropriately and historically true of the mass in its specific sense. since then almost the whole article treats of the mass proper, does not common sense, as well as the legitimate principles of interpretation, require us so to interpret the word mass in the caption and passages cited from this article? the same reason would apply to a comparison of the caption of article xxii., or i, of the abuses corrected, namely, "of communion in both kinds," compared with the word mass; but we deem it unnecessary. . that the word mass is here used in its appropriate sense, is evident, _because melancthon himself, in translating the latin original into german_, always renders the latin term for mass (missa) by the german term messe (mass); whereas if he had used the latin term in its more general sense in article xxiv., he would at least sometimes have translated it eucharist, or lord's supper. but so far as we have examined, the word mass (messe) is always employed in this article, where the german is a translation of the latin. in one case at least we have found the german and latin confessions pursue different trains of thought; so that though mass is found in the one, nothing corresponding is contained in the other. the same may be affirmed of all translations into english that we have seen, whether made in this country or in great britain. no translator, so far as our knowledge extends, has ventured to render "missa" or " messe," by lord's supper or eucharist; but by the appropriate term "_mass;_" because they all felt that the context and scope of the article demanded it. . another proof in article xxiv. itself, that the word mass is used to designate that ceremonial, which preceded the distribution of the sacrament, is found in _the fact that both the word mass and sacrament are used together, with the copulative conjunction_ and _connecting them. a_. thus, near the commencement of the article, we read: "our people are instructed repeatedly, and with the utmost diligence, concerning the design and proper mode of receiving the holy sacrament; namely, to comfort alarmed consciences; by which means the people are attracted to the _communion_ and _the mass_," [note ] (dadurch das volk zur communion _und_ mess gezogen wird.) the latin copy here has a different train of remarks. _b_. again, the following passage near the close of the article: "the ancient canons also show that one of the priests performed the mass, _and_ administered the communion to the other priests and deacons." [note ] (auch zeigen die alten canones an, dasz einer das amt gehalten hat und die andern priester und diakon communicirt.) _c_. also the passage preceding this: "our custom is, that on holy days, and also at other times, if communicants are present, _we hold mass_ and _admit to communion_ such as desire it." (so wird diese weise bei uns gehalten, dasz man an feiertagen, auch sonst so communicanten da sind, mess haelt, und etliche so das begehren, communiciert. _servatur_ apud nos _una communis missa_ singulis feriis, atque aliis etiam diebus, si qui sacramento velint uti, _ubi porrigitur sacramentum his qui petunt_.) here, then, we find three passages in this very article itself, in which the mass is distinguished from the distribution of the supper, and the two things are connected by "and," necessarily implying their diversity. . that the words [sic] mass is used in its appropriate specific sense in this article, and not as synonymous with lord's supper, or eucharist, as the plea for the augsburg confession [note ] asserts, is proved by the fact, that _if you substitute either of these words for it, many passages in the article will not make sense_. we will present a few specimens, which may be multiplied by any one who will take article xxiv. of the confession and read it, substituting either lord's supper or eucharist in place of the word mass. "by which means the people are attracted to the communion and the _eucharist_, (the mass;") which is equivalent to saying, they were attracted to the eucharist and the eucharist. "an annual fair was made, at which _eucharists_ (masses) were bought and sold." this would be historically untrue. "and the greater part of them (the _eucharists_) in all the churches, were performed for money." to this the same remark applies. "these money-_eucharists_ and closet _eucharists_ (masses,) have ceased in our churches:" but the eucharist certainly had not ceased. "hence also arose the controversy, whether a _eucharist_ (mass) performed for (not by) a number of persons collectively, was as efficacious as a separate _eucharist_ for each individual." this question applies only to the mass proper, and was never mooted about the eucharist. "the ancient canons also show, that one of the priests performed or celebrated (halten, celebrare) _eucharist, and administered the communion to the other priests and deacons." [note ] this specimen, like the first, would be purely tautological. . that the word mass is used in article xxiv., distinctively for the mass, is evident from the fact that the _romanists so understood_ it, and in their answer to the confession attempt to refute the protestant rejection not of the lord's supper, but of the private _masses_, the closet _masses_, and the sacrificial and vicarious nature of the _mass_ in general whilst they applaud the retention of public mass by the reformers, if they would only celebrate it according to canonical regulations. we will cite a single passage, out of many that might be adduced:-- "it, is therefore not rejected, nor regarded as wrong, that the (protestant) princes and cities (according to article xxiv. of their confession, on which they are commenting,) celebrate one common (or public) mass in their churches; if they only performed it properly, according to the holy rule and canonical regulations, as all catholics perform it. but that they (the protestants) reject all _other_ masses, can neither be tolerated nor suffered by the christian faith and catholic profession;" (that is, cannot be allowed by us who profess the roman catholic religion. [note ]) as this romish refutation is rarely met with, we add the exact original: "_wird demnach nicht verworfen noch fuer unrecht erkannt, dasz die fuersten und staedt halten ein gemeine mess in der kirchen, wann sie solche nur ordentlich und richtig nach der heiligen richtschnur und canonischen regel hielten und thaeten, we es alle catholischen halten: dieweil sie aber alle andere messen abschaffen, das kann der christlich glaub und catholische profession und bekaentnisz weder dulden noch leiden_." . the same fact is confirmed still further by _the apology to the augsburg confession_, written by melancthon, in reply to the romish refutation, from which we have just presented an extract. from this it is evident that the papists had correctly understood the augsburg confession as speaking of the mass properly so called; and that we have therefore also not misunderstood or misrepresented it. speaking of the very part of the refutation from which the above passage is cited, melancthon says: "in the first place, we must state, by way of introduction, that we _do not abolish the mass_. for on every sunday and festival, _masses_, (messen) (not lord's suppers) are held in our churches, at which the _sacrament_ is administered to those who desire it." here evidently mass and the sacrament are two things. "our opponents make a great talk (geschwaetz) about the _latin_ mass, that is about the mass which, as is well known, was and is _read_ in latin; but certainly they did not talk about the latin lord's supper. "but where do we find the pharisaic, doctrine written, that the _hearing_ of the mass without understanding it, is, ex opere operato, meritorious and saving?" the term _hearing_ evidently refers to the mass, which was read; but what sense would there be in the phrase _hearing_ the lord's supper? "that we do not celebrate private masses, but only a _public mass_ (eine oeffentliche messe,) when the people also commune, is not at all contrary to the common (or general) christian church." here the _private_ masses are distinguished from the _public_ mass, and the fact affirmed, as clearly as language can convey the idea, that the _reformers did retain and practice_ public _mass on sacramental occasions_." [note ] we might easily adduce a number of other passages from this book, but really it seems to be a work of supererogation. to this decided declaration of melancthon, we might add his assertions on other occasions. let a single one suffice. in his letter to margrave george, of brandenburg, on the _private_ mass, he uses this language: "finally, as your excellence wishes to know what we retain in our churches of the ceremonies of the mass, i would inform your excellence, that the mass is entirely abolished, _except when are persons present_ who wish to receive the lord's supper;" [note ] that is, we have entirely abolished private masses; at which, as it is well known, no one communed but the priest himself, but retain the _public mass_ at communion seasons. _finally_, to make assurance doubly sure, we will add a similar testimony from luther himself, in a letter of counsel to lazarus spengler, in : "in the _first place_, let all masses be absolutely dispensed with at which there are no communicants present; as they properly ought to be set aside. secondly, that in the two parish churches (namely, in nuerenberg, where spongier resided,) one or two masses should be held on sabbath and holy days, according as there may be many or few communicants." [note ] now, in this passage, the word mass either means lord's supper in general or mass in particular. it does not mean the former, because it was something which luther says had been performed _without any_ communicants being present, but should not be performed hereafter, unless there were communicants. again, he says, that on sabbath or holy days, when there are communicants present, this mass, which from its nature _could_ be and had been performed without communicants, should be performed once or twice. but what sense is there in terming that the administration of the lord's supper at which there are no communicants. or in talking about administering one or two lord's suppers, as the number of communicants might be large or small? for ourselves, it is impossible to doubt, that the mass proper is here intended, which was often celebrated by the minister alone, and which, at communion seasons, was the usual preparation for the communion. _and now, what is the result of our inquiry?_ we premised, as conceded by all, that as the word mass among the romanists does now, so it did at the time of the the [sic] reformation, and several centuries before, specifically signify a certain service of about an hour's length, consisting of a commixture of scripture passages, long and short prayers, invocations, extracts from the gospels and epistles, liturgic forms, the forms of consecration of the elements and transubstantiation of them into the saviour's body and blood, with numerous crossings, genuflexions, the elevation of the host and especially the self-communion of the priest, as an offering of the body of christ a bloodless sacrifice for the sins of the living or dead; all of which was read and done by the _priest himself_ before the altar; and which preceded the sacramental communion of the congregation, and was the only preparation for the communion. we also admitted, that then, as now, the word mass was sometimes used by the romanists for the sacramental celebration in general, including the mass proper. thirdly, we assumed as undenied, that the reformers, having been born and educated in the romish religion till their majority, were accustomed to this two-fold use of the term mass. we then asserted that the reformers continued the twofold use of the term, and as its occasional use for the eucharist in general is not disputed, we especially proved that they continued to observe the distinction and to employ it in its _specific sense_, whenever the mass proper was spoken of. we proved from various letters and other documents of _luther_, written in the year of the diet, that he makes the distinction and uses the term mass for the above described mass proper. we proved from various letters and other articles of _melancthon_, written during the session of the diet, that he employed it in this specific sense. we proved that the other reformers used the word in this specific sense, such as aurifaber, and spalatin. and finally: we proved that the _romanists_ used it in this sense at the diet, in their pretended refutation of the augsburg confession. there being no possible doubt of the reformers using the word mass to mean the specific mass, in their other writings at that time; the, only remaining question was, whether melancthon so used it in the disputed passages of the article xxiv. of the augsburg confession. that he did here employ it, in this specific sense, we proved by the following facts: because he made two different captions or headings for two different articles, and in the one headed "of the lord's supper," he discusses that subject, and in the other headed "the mass," he discusses what is specifically termed mass. we proved, that melancthon and all other translators from the latin or german copy, have translated these passages, messa, and _mass_, and not abendmahl, or lord's supper, or eucharist. we have proved, that in this very article xxiv., the mass and sacrament are spoken of in the same sentence as different things, being connected together by the word "_and_." we have proved, that if we substitute the lord's supper instead of mass in this article, many of the passages will make nonsense. we have proved, that the romanists themselves in their refutation of the augsburg confession, understood this article xxiv. as speaking of the mass proper, and censured it for rejecting private masses, _whilst it approved of it_ for retaining public masses. _finally_, we have proved, that melancthon, in replying to this romish refutation, does not charge them with having misunderstood the xxiv. article; but goes on to refute their arguments, implying that they had understood him correctly. in view of all these facts it is impossible for us to doubt, that the word mass in the objected passages of the article xxiv., signifies the mass in its specific sense, and not the lord's supper in general: and that when the reformers affirm in their confession, that "they are unjustly charged with having abolished the mass" they meant that they retained the mass on sacramental occasions, with the limitations and altered explanations of the nature and application of it, specified in different parts of the confession; whilst they freely admitted, that they had rejected private and closet, masses, and indeed all masses, except on occasions when the sacrament was administered to the people. what the romanists considered as the essential doctrine of the mass, viz., its being a sacrifice of christ, offered by the priest, and its being offered by him for others than himself, either living or dead, and its being performed at any other time, or for any other purpose than as a preparative for sacramental communion, the confession rejects, but the _outward_ rite itself, on public sacramental occasions, it professes to retain: and this being the only charge made in the _platform_ on this subject, we appeal to every candid reader to decide, whether it has not been fully established. whether melancthon and the princes had yielded more in this confession than luther approved, and whether any of the alterations confessedly made in the confession after luther had approved it, related to this article, is quite a different question, and cannot affect the meaning of the article itself. it is not improbable that such was the case; but even the ritual, which luther prepared in , contained the greater part of the romish mass, such as the _introitus_, the _kyrie eleison_, the _collecta_, or prayer and _epistles, singing of the gradual_, a _short sequens_, the _gospel_, the _nicene creed_, and a number of other matters, not excepting even the _elevation_ of the host, but not for adoration, which latter he retained till [sic] _till twelve years after the diet at augsburg!_ yet, even at that time, he had rejected the greater part of the most objectionable portions of the mass. hence, as the platform charges the confession only with favoring the _ceremonies of the mass_, the charge is not only sustained, but falls short, of what we have established in the preceding pages: and all the vituperation aimed at us by different individuals, who have studied the subject imperfectly, or not at all, we cheerfully forgive, conscious that the aim of all we have published on this subject has been the prosperity of the church, and assured that it will be blessed by the master to this glorious end. _reference to the author's former works containing representations_ of this subject. in view of these indisputable results of a careful investigation of the original sources, it may not be amiss to cast a glance at the representations of this subject in our former publications during the last quarter of a century, as we have frequently been charged, not indeed by the author of the plea, but by superficial writers, with self-contradiction and misrepresentation. it would indeed have been in perfect unison with the habit of the best authors of europe and america, to change our opinions as we extended our investigations, and freely to profess such change. nor should we feel any reluctance in following such distinguished authorities, if we felt that our case required it. but in reperusing our former statements, we cannot see that they differ, in any material point, from the results of our latest investigations above given. in the popular theology, (page of the seventh edition,) first published in , speaking of the article of the augsburg confession on the mass, we find the following:--"on this subject, (the mass,) the language of the confession was less condemnatory, than that which they soon after employed. in the smalcald articles, which were published seven years after this confession, in , luther declares the papal mass to be a most momentous and abominable corruption; because it militates directly and powerfully against the fundamental doctrine, (justification by faith in jesus christ.") we then add several extracts from the augsburg confession, showing that the confessors rejected the _sacrificial_ and _vicarious_ nature of the mass, as well as other objectionable features of it. now here we find the same two positions taken, which the preceding discussions of this chapter have established, namely, that the confession is less condemnatory than the later smalcald articles; that it favors the mass more, and speaks of it in milder language than was employed at a subsequent period. as no one of any note at that day pretended to urge the adoption of the entire augsburg confession, much less of all the symbolical books, there was no necessity of dilating on the objectionable features of the confession, and we of course abstain from doing so. in this silence we would have persevered to this day, had not a new generation of european symbolists since then sought refuge on our shores, and carried on aggressive operations, incessantly assailing the general synod and her members, and charging them with unfaithfulness to confessions which they never adopted, except as to fundamentals; thus compelling us to expose these remnants of romish error which they certainly do contain. when, we turn to our _history of the american lutheran church_, published in , we find on pages , , the following statement:-- "the mass, that is, _the name and some of the ceremonies_ of the romish mass, were retained in the augsburg confession; although the errors in doctrine, by which the romish mass grew out of the scripture doctrine of the lord's supper, were rejected in that as well as subsequent symbols." "our churches," (says the augsburg confession, art. xxiv.) "are _unjustly_ charged with having rejected the mass, (messe.) for it is publicly known that the mass is celebrated amongst us with greater devotion and earnestness, than amongst our opponents." "nor has there been any perceptible change made in the public ceremonies of the mass, except that at several places _german_ hymns are sung along with the _latin_ ones." "our custom is on holy days (and at other times also, _if there be communicants_) to _say mass_, (not to say a lord's supper,) and those who desire it, receive the lord's supper." subsequently, however, great changes were made in the public ceremonies attendant on the lord's supper, and luther in his smalcald articles rejects the mass entirely, both the name and accompanying ceremonies. and soon after the whole lutheran church followed him. still, if the augsburg confession were _strictly binding on us_, we should be under the necessity of adopting on sacramental occasions all the public ceremonies then and now usual in the romish church in celebrating public mass." here again we see the following points, which were clearly proved above: . that the augsburg confession denies having rejected the mass. . that she does reject those doctrinal errors which gave rise to the romish mass. . that it was their custom on public occasions (when persons were present who desired to commune) to say a mass, and then administer the sacrament to them. . that the confession explicitly asserts that "_no perceptible change_" had been made in the public ceremonies of the mass, except the introduction of german hymns along with the latin ones in several places. hence the inference would necessarily follow, that if they had made no perceptible change in the public ceremonies of the mass, we could make none, if the confession was _strictly binding_ on us: and as the ceremonies of the romish mass are the same now as then, the ceremonies which the confession prescribes are the same as those now observed in the church, and if we obeyed the confession, we should have to perform the same without any "_perceptible_" difference, except the addition of german hymns along with the latin, which were at that time used in the lutheran church. these, luther for sometime himself defended, as it is certain he did the elevation of the host, (but not for adoration,) till , more than _twenty years_ after he commenced the reformation. those who object to these statements confound the teachings of the confession with the _subsequent practice of luther and the churches_; yea, it has appeared to us, in the course of our recent examinations on these subjects, that the augsburg confession was not even up to the progress of reform attained by churches at that day, and this may be one reason why luther told melancthon he had yielded too much to the papists in the confession. in our lutheran manual, we have simply presented the article of the confession in full, in juxtaposition with the smalcald article, treating of the same subject; and have done so without note or comment, except the remark, that the latter refutes the tolerant views of the mass expressed in the former. we can, therefore, see no inconsistency between what we have published on this subject at distant intervals, certainly much less than might have occurred to the most careful and conscientious writer, on a subject so closely connected with the fluctuations of language. doubtless, by taking detached portions of a paragraph apart from the limitations connected with them, and falsely imputing sinister motives to almost every sentence, it in possible to make the most correct author contradict himself and misrepresent his subject; but with such men, whether their misrepresentations arise from deliberate design or inveterate general habit, we cannot consent to debate. the injury done is rather to the cause of christ and of truth than ourselves, and we can well afford to commit the case for adjudication to that omniscient being, "who judgeth righteously." note . see luther's works, leipsic ed., vol. xxi, pp. , . note . see luther's letter to prince george in his works, vol. xxi., p. . note . vol. iii., p. . note . see murdock, edition of moshiem's history, vol. iii, page , harper's edition. note . fuhrmann's lexicon, vol. iii., p. . note . siegel's manual, vol. iii., p. . note . ibid, p. . note . ibid, p. . note . luther's works, vol. xxii., p. - . note . ibid, p. . note . ibid, p. . note . ibid. p. . note . luther's works, vol. xix., p. . note . ibid., vol. xx., p. . note . luther's works, vol. xx., p. . note . ibid., p. . note . luther's works, vol. xxi., p. . note . the edition from which all our translations of melancthon's letters are made is that of niemeyer, published at halle, in , entitled philip melancthon in jahre der augsburgischen confession. note . niemeyer's melancthon, pp. - . note . ibid., p. . note . niemeyer's melancthon, p. . note . niemeyer's melancthon, p. . note . niemeyer, p. , . note . koethe's melancthon's works, vol. i., p. . note . ibid., p. . note . ibid., p. . note . luther's works, vol. xx., p. . note . pfeiffer's augapfel, second edit., p. . note . ibid. p. . note . pfeiffer's aug. appel., second edit., p. . note . see the lutheran manual, p. , and muller's symb. bucher, p. . note . see lutheran manual, p. . note . plea, &c., p. . note . lutheran manual, pp. , , and muller's symb. pp. , , . note . pfeiffer's augapfel, d ed., p. . note . mueller's symb. books, pp. , . note . koethe's melancthon's werke, vol. i., p. . note . luther's works, leipsic ed., vol. xxii., p. . chapter vi. of private confession and absolution. this rite, in any sense of the term, that can be given to it in the augsburg confession and other former symbols of the lutheran church, has long since been abandoned throughout our church in europe, excepting in that small portion of german churches, known as old lutherans, and among those foreigners in the west of our country, who constitute the missouri synod. it is historically unjust to apply the term _private_ confession to that public confession of sins, made by the congregation collectively, as part of our preparatory exercises on sacramental occasions, and usually a misnomer to apply the name private confession, to the habit of some of our german ministers, (termed anmeldung,) of having all communicants call on them for conversation on their spiritual state, prior to sacramental communion. although these customs both grew out of private confession properly so called, neither of them retains its essential elements. let us first inquire _what does the augsburg confession mean by the phrase private confession_. among the romanists, _auricular_ confession is that rite, in which every individual of both sexes must, at least once a year, appear before the priest at the confession box in the church or chapel, and confess in detail all the sins that he can recollect; after which, the priest assigns the penitent some acts of penance, and on his promising to perform them, he then, as in the stead of god, professes to forgive him his sins. the reformers, however, distinctly rejected the necessity of the penitents enumerating his individual sins, and the propriety of the minister's prescribing any penance to the penitent. they also distinctly made confession optional with the penitent, and the absolution dependent on his faith; and this purified rite they termed _private_ confession, although in some parts of the church it was still called auricular confession (ohrenbeicht). [note ] the manner in which this rite was performed in the lutheran church, is thus described by _funk_ in his work entitled "kirchenordnungen of the first century of the lutheran church in germany," in which he presents the results of thirty of the _oldest_ lutheran formulas of church discipline and worship. "absolution was received _privately_, by each one _individually, kneeling_ before the _confessional_, the confessor _imposing his hands_ at the time. private confession was given only _in the church_, in which the confessional was so located _near the pulpit_, that _no other person could be near, or hear what was said_ by the penitent." [note ] but i. what does the platform teach in regard to _this private confession?_ the platform teaches, . that it was retained by the augsburg confession and other symbolical books. . it is objected to by the platform, as unauthorized by the word of god. . and thirdly, as being inconsistent with the fundamental doctrine of the reformation, that _faith it the only condition_ of the justification or pardon of the sinner. ii. what does the plea object to these positions? . that the impression might be made by the platform, that the lutheran doctrine has some affinity to the romish doctrine of auricular confession. but the platform expressly states the rejection of _auricular_ confession by the reformers, and their retention of what they called private confession in its stead, the latter differing from the former as above stated. the plea next introduces a formula of absolution, used in wittenberg, in , to show the harmlessness of the rite. but here, unfortunately, if we are not entirely mistaken, our friend has overlooked the fact, that it is a formula for _public_, and _not private_ confession which he cites. this is certain from the language throughout, being addressed "_to all such as are here present_," &c. it is well known that _private_ confession was rejected in the lutheran church in denmark and sweden in the beginning, as well as by different portions of germany at an early day, and a public or general confession adopted in its stead. in luther's short directory for confession, &c., [[note ] tr. note: there is no note number in the original to go with the corresponding footnote, but this appears to be where it should go] we have his formula for _private_ or individual absolution, which will convey to the reader a more correct idea of its form: after the directions for confession of sins; the confessor says: "_god be merciful to thee and strengthen thy faith. amen_." "_dost thou believe that my remission of thy sins is god's remission?_ answer of the penitent: "_yes, dear sir, i do_." then the confessor says: "_according to thy faith, so be it unto thee. and i, by command of our lord jesus christ, forgive thee thy sins, in the name of the father, the son, and the holy ghost. amen. depart in peace_." another specimen of private absolution we find in the kirchenordnung, [note ] or church directory of count _wolfgang_, of the palatinate, on the rhine, &c., published in nuernberg, . "the almighty god and father of our lord jesus christ, will be gracious and merciful to thee, and will pardon all thy sins, for the sake of his dear son jesus christ, who suffered and died for them. and in the name of this, our lord jesus christ, by his command, and in virtue of his declaration, 'whose sins ye remit they am remitted,' &c., _i pronounce thee free and clear of all thy sins_, that they shall all be forgiven thee, as certainly and completely, as jesus christ by his sufferings and death merited the same, and in his gospel has commanded it to be preached to all the world. receive, therefore, this consoling promise, which i have now made to thee in the name of the lord christ, let thy conscience be at rest, and do thou confidently believe, that thy sins are assuredly forgiven thee, for christ's sake, in the name of the father, the son and the holy ghost. amen." . the plea affirms, that private confession may be useful as a means of bringing the, members of the church into personal interview with their pastor. the advantage of such interviews we freely admit; but they can be and are secured in our churches without this rite; and as it is confessedly destitute of scripture authority, we have no right to invent a _new ordinance_ in christ's church for any purpose. . the plea maintains that explanation of "the power of the keys," which authorizes a minister to pronounces absolution of sins, and appeals to matth. xviii. , "whatsoever ye shall bind one arth," [sic] &c. but the previous context "tell it to the _church_" &c., clearly shows that it refers to church discipline, and signifies "whatever acts of discipline ye enact in regard to such an individual, i will ratify in heaven." but this has no bearing on private confession and absolution. the other passage from john, xx. , "whosoever's sins ye remit," &c., was uttered on a different occasion, after the saviour's resurrection; and either refers to a miraculous power bestowed on the apostles, to discern the condition of the heart, and to announce pardon to those whom they knew to be truly penitent and believing; or it confers on the ministry, in all ages, the power to announce _in general_ the conditions on which god will pardon sinners. but it contains no authority to uninspired ministers to apply these promises to individuals, the condition of whose hearts they cannot know, as is done in private absolution. iii. we therefore feel constrained to maintain the positions of the platform on this subject also. . _that private confession and absolution were inculcated by the augsburg confession_, is so evident, that it cannot be successfully denied. nor is this done only in the abuses corrected, as the plea seems to suppose, p. . in art. xi. of the confession, we read: "in regard to confession, they teach, _that private absolution ought to be retained in the church;_ but that an enumeration of all our transgressions is not requisite to confession." in the _apology [note ] to the confession_, melancthon employs this language: "wherefore it would be _impious_ to take away private absolution from the church." (quare impium esset, &c.) _luther_, in the smalcald articles, art. viii., says, confession and absolution ought _by no means_ be abolished in the church, &c., (nequaquam in ecclesia confessio et absolutio abolenda est, &c.;) and he is speaking of _private_ confession. the romish alleged refutation of the augsburg confession, on the above cited art. xi., thus expresses its approbation: "this article (art. xi.) that private and special absolution should remain, and be preserved in the churches is _catholic_. yet two things must be required of them, (of the reformers,) that both men and women should attend confession at least once a year, &c.; secondly, to confess all the sins you _can_ recollect." [note ] _dr. plank_, in his celebrated and elaborate history of the origin and changes of the protestant doctrinal system, [note ] speaking of the negotiations between the reformers and papists during the diet of augsburg, says, "on the subject of the confessional _there was an entire agreement_, for they (the reformers) had declared that they regarded confession as a very useful institution, and had no idea of suffering it to fall, and also regarded it as good, that the people should be accustomed to confess their sins," viz., at the confessional. _siegel_, in his manual of christian ecclesiastical antiquities, [note ] after stating that luther rejected _auricular_ confession, as a sacrament, and a means of oppressing the conscience, adds: "but, on the other hand, luther was as unwilling as melancthon, to have _private confession_ abolished, and the latter had, in his loci theologici, pronounced private absolution to be as necessary as baptism." in regard to confession in the lutheran church of germany, the fact is, that private confession, which the reformers so earnestly recommended, is almost entirely abandoned and changed into a general (and public) confession, which may with more propriety be termed preparatory services to the lord's supper." finally, we will add the testimony of only one more witness, _prof. jacobson_, in the excellent _theological encyclopedia of dr. herzog_, now in progress of publication in germany, who says, "whilst the compulsory part of the institution (private confession,) fell to the ground, each one was left to judge whether and how much he would confess. the institution itself _was retained_, and _private confession_ especially recommended. the augsburg confession presupposes it (private confession,) _as the rule:_" our custom is not to give the sacrament to those who have not first been confessed and absolved;" and the smalcald articles [sic] teach that confession and absolution must by no means be allowed to be omitted in the church." [note ] after all this testimony, it may be regarded as incontestably established, that the former symbolical books of our church do teach _private confession_ and absolution, with some modifications, and hence, that the church in sweden and denmark _always rejected this part of the augsburg confession_, in practice, and that the entire church in germany and the united states, which now use a _public_ confession, have made a similar departure from the teachings of the augsburg confession as well as of luther, melancthon and the other lutheran reformers. . that _this rite of private confession, is unauthorized by any command of the word of god, in so clear, that the symbolical books themselves admit it_, and commend the rite merely on the ground of human expediency, and inferential scriptural reasoning. the same acknowledgment is made by the plea of the rev. mr. mann. in art. xxvi. of augsburg confession, being topic v. of the abuses corrected, the confession says: "confession is _not commanded in scripture_, but has been instituted _by the church_." [note ] . the rite of _private absolution_, on which the reformers lay much stress, is in like manner destitute of scriptural authority, and most injurious to the interests of spiritual religion. the _omniscient_ saviour could well say to the sick of the palsy, "son, be of good cheer, thy sins be forgiven thee," matt. ix. ; for he knew the heart of man. for the same reason he could say to mary magdalene, "thy sins are forgiven." luke vii. . but, even the inspired apostles never in a single instance, either undertook to forgive sins themselves, or to announce the pardon of sin to any _individual personally_. it is therefore a solemn thing for ministers, unguided by inspiration, to assume greater power. to proclaim publicly and privately the willingness of god to pardon the impenitent, is an important and delighful [sic] part of the minister's duty; but for uninspired men to institute a special rite in the church, for the express purpose of announcing _pardon to individuals_, even when done conditionally, as the reformers maintained it always should be, is inevitably calculated to lead, especially the less intelligent, to believe their sins forgiven, at least in part, because the ministers announce the fact, and because they have professed penitence to him. but this is wholly unauthorised in god's word. on the contrary:-- (_a_) the scriptures throughout represent _god_, and _the lamb of god_, as the only beings that can "forgive" and "take away" sin. exod. xxxiv. , . the lord passed by before him and proclaimed, "the lord god, merciful--_forgiving iniquity, transgression and sin_." the blessed saviour, in his memorable prayer, teaches us to address our supplication, not to the minister, but to our _heavenly father_, "forgive us our sins," &c., luke xi. . he says nothing, nor does any writer of the old or new testament _say a word_ about advising a resort to the priest or minister to obtain forgiveness of sins. the same truth is taught in a multitude of other passages. we refer the reader to a few: eph. iv. ; acts viii. ; john i. ; matth. ix. ; mark xi. ; kings viii. ; chron. vii. ; psalm lxxxvi. ; jerem. xxxi. ; dan. ix. . (_b_) the very fact, that sin is committed essentially _against god_, is a violation of _his_ law, implies that no other being, not even an angel or archangel, much less a man, can forgive it, "against thee, thee only have i sinned," said the psalmist, "and done this evil in thy sight." (_c_) the offers of pardon in god's word, are all _conditional_ and _general_, and these alone has the minister the right to proclaim, either to a congregation or to an individual. the implication of the promise to individuals is made by the holy spirit, working faith in the individual, or enabling him to trust in christ. "being justified by faith, we have peace with god," and this peace is the believer's evidence, is the testimony of the spirit, that our sins are forgiven. (_d_) the actual pardon of individuals by god, depends on their possessing the moral fitness required by him. it is based on their having performed the prescribed moral conditions sincerely, of which none but the omniscient jehovah can certainly judge; hence, even the declarative annunciation of pardon to individuals, is not only unauthorized but dangerous. because, even if conditionally announced, the formality of the absolution, and the fact that the church has made a _special rite_ of it, are calculated to beget the idea, especially in the unintelligent, that the granting of absolutions by the minister, is proof of the genuineness of their faith, and reality of their pardon. (_e_) finally, the doctrine of ministerial absolution, or the supposed sin-forgiving power of the ministry, is inconsistent with the doctrine, that justification or pardon can be attained only by a living faith in jesus christ, a doctrine of cardinal importance in the eyes of the reformers, and the one which luther has styled the _articulus stantis vel cadentis ecclesiae_, the doctrine with which the church must stand or fall." the scriptures and also the reformers, teach that pardon or justification can be obtained only through the merits of christ, which merits must be apprehended by a living faith, which living faith can be found only in the regenerate or converted soul. hence, as none but a regenerate sinner can exercise living faith, no other can be pardoned, whatever else he may do or possess. now those who attend confession are either regenerate, or they are not. if they were regenerated or converted before they went to confession, they had faith, and were pardoned before; if they were unregenerate or unconverted, then neither their confession, nor the priest's absolution, can confer pardon on them, because they have not a living faith, although they may be sincere and exercise some sorrow for their sins. on the other hand, if any amount of seriousness and penitence, short of true conversion or regeneration, could, through the confessional, or any other rite, confer pardon of sin; the line of distinction between converted and unconverted, between mere formalists and true christians would be obliterated; we should have pardoned saints and pardoned sinners in the church, converted and unconverted heirs of the promise, believing and unbelieving subjects of justification, and the words of the lord jesus would prove a lie, "that, _unless a man be born again, he cannot enter the kingdom of heaven!_"-def. platform, p. . on the subject of this rite, we regret to state, that a more careful study of the subject, as presented in the above results, will not permit us to speak as favorably of the practice of the reformers, as we did in some of our former publications, twenty years ago, and even later. the positions above maintained, we think, cannot be successfully controverted, as our investigations of the original sources has been sufficiently extensive to dispel all doubt. note . see koecher, p. . note . funk's kirchenordnungen, pp. , . note . mueller's symb. b., p. . note . page . note . mueller's symb. b., p. . note . pleiffer, p. . [sic] note . vol. iii. pt. , p. . note . vol. i., pp. , . note . vol. iv., p. . note . lutheran manual, p. . chapter vii. denial of the divine institution and obligation of christian sabbath. the incalculable importance of the proper observation of the christian sabbath to the progress of the kingdom of christ in general, and to the growth of piety in the heart of every christian in particular, is a point on which, we are happy to state, there is no difference between the plea and the platform. yet we cannot resist the conviction, that in our efforts to observe this day, not with the pharisaic formalities of the jew, but with the conscientious spirituality of the christian, the question whether in doing so, we are obeying an injunction of god, exhibited in the inspired example of his apostles, or are merely conforming to an uninspired regulation of the church, must be of great importance. the lax views of the early reformers on this subject are so frequently met with in theological discussions, that we had not expected to find the position of the platform disputed; but rather that the theory of the reformers would be defended, as is done by writers of no mean name in germany at the present day. the author of the plea, however, takes a different view of the confession, and affirms that this venerable document does not deny the divine institution and obligation of the christian sabbath. "luther and melancthon (says he,) had received from the older church, the doctrine and practice of the christian sabbath, as a holy day, as a divine institution and obligation, and they had not a word to say against this view of the sabbath. but they had a great deal to say against the abuses, by which the bishops made the sabbath a day of sin and dishonor to god and his church, instead of making it a day devoted to his glory," p. . this opinion is different from that commonly entertained among the learned. a few authorities alone may suffice to sustain our statement. _dr ruecker_, in his work on _the lord's day_, in which he thoroughly examines the views of the church on this subject, in all the different ages of her history, fully confirms the position of the definite platform. he says, "_the reformers do not recognize in the religious observance of sunday an institution resting on an immediate divine command;_ and the idea of a transfer of the sabbatic law of the old to the new testament sunday, is altogether strange to them, and is positively rejected by them, as in consistent with the gospel" (die reformatorem erkennen in der sonntagsfeier _keine unmittelbar goettliche anordnung, &c._) ruckert, von tage des herrn, p. . and again, on p. , he affirms this more liberal view of the lord's day, to be the more general one in germany at the present time. "so far," says he, "as we know, the most important, living, theological writers, of the present day, entertain this so-called more liberal or lax view, (namely, that of luther.)" _dr. hengstenberg_, the well-known editor of the evangelical church paper at berlin, prussia, and author of numerous learned and valuable works, uses the following language: "what luther's views were, on the law concerning the sabbath, may easily be inferred from his views of the old testament law in general, and of the decalogue in particular. the distinction which became current after his day, between the moral and ceremonial law, according to which christ abrogated only the latter, whilst the former is regarded as universal and binding on all ages, was distant from his views. he regards the whole law as an external, coercive letter, designed only for the jews." "how _luther_ regarded the sabbath from this general view, is so clearly exhibited in his larger catechism, that the introduction of other passages from his writings, is entirely superfluous." he then quotes the passages which will be given in full in our next section, in which luther declares the sabbath to be designed only for the jews, and that in its outward sense it does not concern christians. (darum, says luther, gehet nun dies gebot nach dem groben verstande uns christen nichts an, &c.) melancthon (continues hengstenberg,) agreed with luther, and this view was introduced into the augsburg confession." see hengstenberg, ueber den tag des herrn, berlin, , pp. , , . but the accuracy of the platform will no longer be disputed, when even _dr. walter_, [sic; should be walther] the leader of the old lutheran synod of missouri, and editor of their periodical, a man of acknowledged theological learning and rigid advocate for the entire augsburg confession, bears testimony in favor of our position. in the march no. of the lehre und wehre, p. , he thus expresses his views: "we cannot agree with him (the author, whom he is reviewing) in the views he expresses concerning the sabbath. he asserts that the sabbath or christian sunday _is a divine institution_, and that this is the doctrine of the lutheran symbols: that the lutheran church differs from the calvinistic only in the mode of observing the sabbath, the former advocating an evangelical, the latter, a legal method. _the contrary of this is clearly evident from article xxviii. of the augsburg confession_, and it would be _almost incomprehensible how the author could fail to perceive this_, were it not for his manifest desire to make the sanctification of the sabbath as binding a duty as any other precept in the decalogue, and his apprehension that this could not be accomplished any other way, than by maintaining the divine appointment of the sunday. once more, let us listen to the the [sic] testimony of that learned and impartial historian of our own country, _dr. murdock_, himself, though a native american, a highly respectable german scholar: "the xxviii. article of augsburg confession," says he, "teaches that as to sundays and other holy days, and rites and forms of worship, bishops may and should appoint such as are convenient and suitable; and the people should observe them, not as divine ordinances, but as conducive to good order and edification." murdock's mosheim, vol. iii., p. , harper's edition. i. _what is the charge of the definite platform against the augsburg confession on this subject?_ it is, that the augsburg confession "treats the sabbath as a mere jewish institution, and supposes it to be totally revoked whilst the propriety of our retaining the lord's day or christian sabbath as a day of religious worship, is supposed to rest only on the agreement of the churches for the convenience of general convocation. ii. what ground does the plea take? it denies the position, and affirms the contrary, as above stated, while it supposes the confession to object not to the divine institution and obligation of the lord's day, but to the corruptions which the romish church had connected with it, and especially the idea that the observance of the lord's day was a meritorious work, which would secure our justification before god. the observations of the plea against the self-righteous abuse of the sabbath are just and christian, but do not affect the position of the platform. the author also intersperses other useful practical remarks, which we have not have room to quote. the simple point of difference, of any moment, is that relating to the question whether our obligation to observe the christian sabbath rests on its appointment by god or by the church. indeed, it can scarcely be said that this question remains, for the author of the plea, at the close of his discussion, virtually acknowledges the point affirmed by the platform, when he says: "the augsburg confession, notwithstanding her definite assertion that the christian sabbath rests on _no special dictate of the word of god_, maintains that by necessity, and by right, the _church_ instituted our christian sabbath, and we ought to keep it." p. . to this we shall confine our proof. iii. _we shall prove that the augsburg confession does deny the divine appointment of the christian sabbath or lord's day_. in establishing this position, we shall first prove from the other writings of luther and melancthon, that they both rejected the divine appointment of the christian sabbath or lord's day; secondly, show from the augsburg confession itself, as well as the apology to it, both written by melancthon, that its divine appointment is there denied. let us listen to the _declarations of luther_ on this subject. in his commentary on the pentateuch, speaking of the decalogue, he says: "saint paul and the entire new testament have abolished the sabbath of the jews, in order that men may understand that the sabbath concerns the jews alone. it is therefore unnecesssary [sic] that the gentiles should observe the sabbath, although it was a great and rigid command among the jews." [note ] "among christians, under the new testament, every day is a holy day, and _all days are free_. therefore, says christ, the son of man is lord even of the sabbath day. matt. xii. . therefore paul, at different places, admonishes the christians, not to suffer themselves to be bound to any particular day. ye observe days and months, and times and years. i am afraid of you, lest i have bestowed upon you labor in vain. gal. iv. , . and still more clearly in colossians ii. , . let no mint therefore judge you in meat or in drink, or in respect of an holy day, or of the new moon, or of sabbath days: which are a shadow of things to come." "but although the sabbath is _now revoked_, and the consciences of men are free from it, it is nevertheless good and necessary that _some_ particular day of the week be observed, in order that the word of god may be dispensed on it, may be heard and learned; for not every one can attend to it every day. moreover, nature demands that both man and beast rest one day in the week, and abstain from labor. hence, if any one desires to make a necessary command out of the sabbath, as a work required of god, he must observe saturday and not sunday, for saturday was enjoined upon the jews, and not sunday. but christians have hitherto observed sunday, and not saturday, because on that day christ, arose. now this is a certain evidence to us that the sabbath, yea the entire moses (mosaic dispensation) no longer concerns us, else we would be under obligation to observe saturday. this is a great and strong proof that the sabbath is revoked; for throughout the whole new testament we find no place in which the observance of the sabbath in enjoined upon christians." "but why (continues luther,) is sunday observed among christians? although, _all days are free and one day is like another_, it is still necessary and good, yea, very necessary, that some one day be observed, _whether it be sabbath, sunday or any other day_. for god designs to lead the world decently, and govern it peaceably; therefore he gave six days for work, but on the seventh day, servants, hirelings, and laborers of every kind, yea, even horses and oxen and other laboring animals shall have rest, as this precept requires, in order that they may be refreshed by rest. and especially in order that those, who at other times have no leisure, may hear the preached word and thereby learn to know god. and for this reason, namely, of love and necessity, sunday has been retained, not on account of the mosaic precept, but for the sake of our necessities in order that we might rest and learn the word of god." [note ] in his larger catechism, luther thus expresses himself. [note ] "_this commandment, therefore, with respect to its outward and literal sense, does not concern us christians; for it is wholly an external thing, like other ordinances of the old testament, confined to certain conditions, and places, which are all now left free through christ_. but in order that we may draw up for the uninformed, a christian meaning of what god requires of us in this commandment, is is necessary to observe, that _we keep the sabbath-day, not for the sake of intelligent and learned (gelehrten) christians; for these have no need of it:_ but in the first place, on account, of physical reasons and necessities, which nature teaches and requires for the _common mass_ of people, _men-servants_ and _maid-servants_, who attend during the whole week to _their labor and employments_, so that they may also have a day set apart for _rest and refreshment (erquicken:_) in the second, mostly for the purpose of enabling us to take time and opportunity on these sabbath-days, (since we cannot otherwise attain them,) to attend _to divine service_, so that we may assemble ourselves to hear and treat of the word of god, and then to praise him, to sing and pray to him. "but this, i say, is not so confined to time, _as ii was among the jews, that it must be precisely on this or that day; for one day is not better in itself than another, but it should be daily attended to;_ but since the mass of the people cannot attend to it, we should _reserve one day in the week, at least, for this purpose_. inasmuch, however, as sunday has been _set apart from of old_ for this purpose, we should therefore let it remain so, that the sabbath may be observed with _uniformity_, and that no one create disorder through unnecessary innovation." the above testimony of luther is so distinct and decided, that he certainly would not have approved of the augsburg confession if melancthon had introduced a different doctrine into it. but there was no difference of opinion on this point, between these two luminaries of the church. . _melancthon_, in a letter addressed to luther from augsburg, dated july , , thus speaks of the christian sabbath: "when st. peter appoints the religious observance of sunday, i regard this work (the observance of the day) _not as divine worship_, (gottesdienst, cultus,) but as being attended by bodily advantage, (leiblichen nutzen,) if the people assemble together on a fixed day." [note ] again, in his _system of divinity_, or _loci theologici_," [note ] we find the following unequivocal declaration: "we have, heard above that the levitical _ceremonies_ are abolished. but the law concerning the sabbath is a levitical ceremony, and _st. paul_ expressly says, col. ii., let no one judge you, if you do not observe the sabbaths," (niemend [sic] soll euch richten, so ihr die sabbathe nicht haltet;) why then (it may be asked) do you insist so rigidly on this precept? answer. this precept in the words of moses embraces two things, one _common_, that is necessary to the church at all times, and a _particular day_, which concerned only the government of israel. the _common_ part (of this precept) is the proper public office (or duty) to preach and to observe the divine ceremonies, which god has at any time enjoyed. this _common_ precept binds all men; for this honor all rational creatures owe to god, to aid in sustaining the office of preacher, and christian assemblies, (public worship,) according to the condition and calling of each one, as shall be farther stated hereafter. _but the particular part, concerning the seventh day_, does not bind us: therefore we hold meetings on the _first day and on any other days_ of the week, _as occasion offers_." such then being the views of the illustrious reformers, one of whom penned the augsburg confession, and the other sanctioned it, we might naturally expect to find them expressed in the confession itself, which a bare recital of a few passages, will prove to be the case. and, i. from the _augsburg confession_, art. xxviii. "and what are we to believe concerning _sunday_ (the lord's day,) and other similar ordinances and ceremonies of the church? to this inquiry we reply, the bishops and clergy may make regulations, that order may be observed in the church, not with the view of thereby obtaining the grace of god, nor in order thus to make satisfaction for sins, nor to bind the consciences, to hold and regard this as a _necessary_ worship of god, or to believe that they would _commit sin_ if they _violated_ these regulations without offence to others. thus st. paul to the corinthians ( cor. xi. ,) has ordained that _women shall have their heads_ covered in the congregation; also, that ministers should not all speak at the same time in the congregation, but in an orderly manner, one after another. "it is becoming in a christian congregation to observe such order, for the sake of love and peace, and to obey the bishops and clergy in these cases, and to observe these regulations so far as not to give offence to one another, so that there may be no disorder or unbecoming conduct in the church. nevertheless, the consciences of men must not be oppressed, by representing these things as _necessary to salvation_, or _teaching that they are guilty of sin, if they break these regulations without offence to others;_ for no one affirms that a woman commits sin who goes out with her head uncovered, without giving offence to the people. such also is the ordinance concerning sunday, easter, whitsunday, and similar festivals and customs. for _those who suppose that the ordinance concerning sunday_ instead of sabbath, _is enacted as necessary, are greatly mistaken_. for the holy scripture has abolished the sabbath, and teaches that all the ceremonies of the old law may be omitted, since the publication of the gospel. and yet, as it was necessary to appoint a certain day, in order that the people might know when they should assemble, the _christian church_, (not the apostles,) has up appointed sunday (the lord's day) for this purpose; and to this change she was the more inclined and willing, that the people might have an example of christian _liberty_, and might know that _the observance of neither the sabbath nor any other day is necessary_. there have been numerous erroneous disputations published, concerning the change of the law, the ceremonies of the new testament, and the change of the sabbath, which have all sprung from the false and erroneous opinion, that christians must have such a mode of divine worship as is conformed to the levitical or jewish service, and that christ enjoined it on the apostles and bishops, to invent new ceremonies, which should be necessary to salvation." [note ] here we are distinctly taught, (_a_) that the jewish sabbath is entirely abolished; (_b_) that no particular day was divinely appointed in its stead; (_c_) that those who suppose the ordinance concerning sunday instead of sabbath is enacted as necessary, "are greatly mistaken." (_d_) but that, as it was necessary to appoint a certain day for the, convocation of the people, "the _christian church_ (not the apostles,) appointed sunday." ii. of similar import are the teachings of the _apology to the confession_, which also flowed from the pen of melancthon. _apology to the confession, art. iv._ "but we maintain, that the harmony of the church is no more broken by variations in such _human ordinances_, than it is by variations in the natural length of the day in different places. yet we like to see the _general ceremonies_ uniformly kept, for the sake of harmony and order, as in our churches, for instance, we retain (behalten) the _mass_, the _lord's day_, and _other great festivals_. "and we approve, all _human ordinances_ which are good and useful, especially those which promote good external discipline among youth and the people generally. but the inquiry is not, shall human ordinances be observed on account of external discipline and tranquillity? [sic] the question is altogether different; it is, is the observance of such human ordinances a divine service by which god is reconciled; and that without such ordinances, no one can be righteous before god? this is the chief inquiry, and when this shall have been finally answered, it will be easy to judge whether the unity of the church requires uniformity in such ordinances." [note ] here again the lord's day (_a_) is classed in the category of _human_ ordinances, the observance of which is free, and may differ in different places. (_b_) yet uniformity in general ceremonies is pleasing, such as "the mass, the lord's day, and other great festivals." (_c_) it is classed again with _human_ ordinances which promote good external discipline among the people. and now having proved that the lax views of the christian sabbath, charged by the platform on the augsburg confession, are attributed to it by the learned in germany generally, that luther and melancthon teach them in their other writings: in view of all these evidences, we ask every impartial, conscientious reader, whether it is possible to doubt the accuracy of the positions maintained by the platform on this subject--namely, that the augsburg confession treats the sabbath, or religious observance of the _seventh_ day of the week, as a mere jewish institution, an institution appointed of god for the jews alone; whilst the propriety of retaining the _lord's day_ or christian sabbath, as a day of religious observation and worship, in their judgment, rests on the appointment of the church, and the necessity of having some one day for the convenience of the people in assembling for public worship. the act of keeping any one day _entirely_ for religious observance, they regard as ceremonial and temporary, and the moral or common part of the precept, as stated in our extract from melancthon, they resolve into the general duty of preaching and hearing the gospel, and of sustaining public assemblies for this purpose; that is, of bearing the expenses incident to the support of the ministry and the ordinances of god's house. "our american churches, on the contrary, as well as some few in germany, believe in the divine institution and obligation of the christian sabbath, or lord's day, convinced that the old testament sabbath was not a mere jewish institution; but that it was appointed by god at the close of the creative week, when he rested on the seventh day, and blessed it, and sanctified it, (gen. ii. , ,) that is, set it (namely, one whole day in seven,) apart for holy purposes, for reasons of universal and perpetual nature, exod. xx. . even in the re-enactment of it in the mosaic rode, its original appointment is acknowledged, '_remember_ the sabbath day--because in six days god made heaven and earth--and rested on the _seventh; wherefore_ he, (_then_, in the beginning,) _blessed the sabbath day, and hallowed it_.' now this reason has no more reference to the jews than to any other nation, and if it was sufficient to make the observance of the sabbath obligatory on them, it must be equally so for all other nations before and after them. 'since therefore the observance and sanctification of a portion of his time, is based on universal reasons in the nature of man, especially as a religious being, and the proportion of time was fixed at a _seventh_, by the example and precepts of the creator in the beginning; the sabbath or religious observance of one day in seven, must be universally obligatory, and the abrogation of the mosaic ritual, can at most only repeal those ceremonial additions which that ritual made, and must leave the original sabbath as it found it. now whilst the apostles, and first christians under the inspired guidance, for a season also attended worship on the jewish sabbath, they observed the day of the lord's resurrection, the first day of the week, as their day of special religious convocations; and this _inspired example_ is obligatory on christians in all ages. still the essence of the institution consists, not in the particular day of the week, though that is now fixed, but in the religious observance of one entire day in seven." [note ] we do not, indeed, maintain that the conduct of the apostles was inspired on all occasions; but it seems just and necessary to maintain, that when engaged in the specific and appropriate duties of that office, for which they were inspired, they were as much under the guidance of the spirit in their _actions_, as their words. on the divine institution and obligation of the christian sabbath, we refer the reader to an extended argument in its favor, in the author's lutheran manual, pp. - . note . luther's works, leipsic edit., vol. iii., pp. , . note . luther's works, vol. iii., p. . note . symbolical books, pp. , , corrected by the original. note . niemeyer's briefe melanchthons, [sic] p. . note . vol. iv., p. , of koethe's edit. note . see schmucker's lutheran manual, pp. , . note . see symb. b. newmarket, ed. d., corrected by the german, p. . note . see definite synodical platform, p. . chapter viii. general nature of the sacraments. on this subject the author of the plea does not pursue the order of the platform, in which baptism and the eucharist are discussed separately; but he unites the two under the caption of baptismal regeneration and the real presence in the eucharist, and enters into some discussions of the sacraments in general, and then introduces remarks on each in particular. whilst we deem a separate discussion of each sacrament necessary to its proper elucidation, there are certain general views common to them both, which may with propriety be considered in connexion. we, therefore, devote some pages to this purpose, under the head of the _general nature of the sacraments_, and reserve the discussion of each one individually to subsequent chapters. it would require an extended volume to discuss all the several aspects of this interesting and solemn subject glanced at by our author. he does not, however, present in definite lineaments the precise system, which he attributes to the lutheran symbols; and lest we should do him injustice in endeavoring to present his system in detail, in order to controvert it, we deem it more christian and courteous to specify only a few items of his chapter, and occupy our space chiefly in presenting and defending what we regard as the doctrine taught in the word of god on this subject. this doctrine is also the theory that underlies the positions of the definite platform, and, we suppose, is assented to by its friends. the plea affirms, "the lutheran doctrine maintains that the sacraments have an _intrinsic value; but the definite platform seems to regard them as mere _signs_, which may have a tendency to _promote piety_, p. . on this point we think our author has not clearly presented the point of difference between the friends of the platform and the plea. we not only admit, but strenuously affirm, that the sacraments have an important _intrinsic_ influence. the platform thus describes it: "baptism in adults is a means of making a profession of previous faith, or of being received into the visible church, as well as a _pledge_ and _condition_ of obtaining _those blessings purchased by christ_, and offered to all who repent, believe in him and profess his name by baptism," p. . as to the question, whether this influence is intrinsic or not, it is not touched in the platform; although we doubt not its adherents very generally hold the affirmative. but the real point of dispute is the _precise nature_ of the influence exerted by the sacraments. the symbols _seem_ to regard _forgiveness of sins_, that is, justification, as the _immediate_ effect of every worthy reception of these ordinances; whilst the friends of the platform hold this influence to consist in their tendency to produce that _living faith_, resulting from regeneration, which is the _only condition of pardon_, and without the possession of which god has not promised to forgive the sins of any one, no matter what outward duties he may perform. for god will not forgive the sins of an unconverted sinner. the symbols do, indeed, often insist on the necessity of faith, yet they speak as though in those who do believe, it was the sacrament, and not their faith in the redeemer, which secured the blessing. nor do they in many passages sufficiently discriminate, that it is not a mere historical or intellectual, but a living faith, a faith of the heart also, a faith that works by love and purifies the heart and overcomes the world, a faith that involves an entire surrender to the soul of god, which is required to the full efficacy of the sacraments. the plea affirms that the primitive church regarded the sacraments as "_mysteries_;" p. . but the author presents no evidence of this fact from god's word, or the _apostolic_ church; and the church of subsequent ages is no conclusive doctrinal authority for us as protestants. the plea states: "he (god) is able to accomplish by the holy baptism, performed in the mysterious name of the ever adored trinity, a work of regeneration in the heart of the little child." "the expression used in the augsburg confession, art. ii., is, regenerated by baptism and the holy ghost, (john iii. .) this doctrine, however, is not to be understood as if the new creation was fully completed by new generation. it is complete so far as a _live seed_ is complete in itself. this does, by no means, exclude subsequent development brought about by favorable internal and external influences;" p. . "and christ, the godman, is able to make us poor earthly creatures partakers of his celestial nature_, ( pet. i. ,) in the most solemn rite of his church, (the eucharist,) which is therefore communion between christ and man, in the fullest manner possible on earth;" p. . here the respected author, by adopting the theory that _a living seed_ is implanted _by baptism_, (whether into the soul or body he does not specify,) and then that the godman christ jesus makes these baptized individuals _partakers of his celestial nature by the sacramental supper_, seems to favor something like that theory of concorporation, or a physical union between christ and the believer, which is known in _various_ phases as puseyism in england, and nevinism in the german reformed church of this country, and which has spread a withering influence over the interests of practical piety wherever embraced. yet we would by no means affirm that the rev. mr. mann has embraced all the cardinal features of this system. the objection that is fatal to it in our mind is, that we cannot find it in god's word. [note ] we shall therefore proceed to ascertain the scripture doctrine in regard to the influence of the sacraments in general. for the sake of brevity and perspicuity, we shall present it in a concatenation of propositions, that in the end will cover the whole ground, and conduct us safely to the surest biblical results. _scripture view of the influence of the sacraments_. i. the plan of salvation, revealed in god's word, presupposes that, man is a _fallen creature, depraved in nature and practice_,--that all men are rebels against the righteous government of god, lying under his righteous displeasure, and morally disqualified for heaven. and also, that without holiness no man shall see the lord! [note ] "that which is born of the flesh, is flesh," is sinful, and except a man be _born again_, he cannot see the kingdom of god." [note ] consequently, without a new-birth, an entire moral renovation, in which the rebel lays down the arms of his rebellion, and the slave of sin is delivered from the dominion of his depraved habits, and becomes an obedient servant of christ, loving holiness and delighting in the service of god, it is impossible for him to obtain pardon or to be justifled. ii. the _grand means_ by which the holy spirit effects this moral reformation, is _divine truth_, either oral, written or symbolic. "go ye into all the world, says the saviour, and _preach the gospel_ to every creature; he that _believeth_ and is baptised, shall be saved, and he that _believeth_ not shall be damned." here preaching the "gospel," the truths of god's word, is placed _foremost_ in the list of instrumentalities, and baptism is only appended as a rite to be performed _after_ the holy spirit, through the preached word, has wrought faith in the hearer's soul. but faith presupposes regeneration. hence, as truth is the instrumentality employed by the holy spirit in the production of _regeneration_, and _faith_, as baptism is to be added _after_ the great moral change, conversion has been effected in adults, it follows that the truth or word is the grand and principal means of grace, and not secondary to baptism. in other passages the _mission of the apostles_ is characterized as a mission to _preach_, and baptism is not even named at all. jesus ordained the twelve, we are told, that they might be with him, and that he might send them forth to _preach_, &c.; mark iii. , . and paul even thanks god, in his epistle to the corinthians, [note ] that he had baptized none of them save crispus and caius, and adds: "for christ sent me, _not to baptise_, but to _preach_ the gospel." paul, therefore, certainly regarded preaching as far more important than baptism. of the apostles, luke informs us, they _daily_ in the temple and in every house, ceased not _to teach and preach_ jesus christ; acts v. , . and in order to gain more time for their great work, they appointed deacons to attend at tables, that they might give themselves "continually to prayer and the _ministry of the word_," but they say nothing of baptism and the lord's supper. paul expressly tells the romans (x. - ,) that faith comes by _hearing_ (not by baptism); and to the corinthians he says, "for in christ, jesus i have begotten you, through the _gospel_. cor. iv. . we are regenerated by the incorruptible "_seed of the word_." [note ] we are sanctified by "_the truth_." in short, our call, [note ] our convictions, [note ] regeneration, our faith, our sanctification, [note ] our preservation [note ] and salvation, [note ] are all produced by the _word_ or _truth_, and it must be the grand means of grace. [note ] this truth, contained in god's word, is therefore fully adequate to the production of all the progressive changes, by which we pass from the condition of the careless sinner to that of the advanced and sanctified believer. iii. the _stage of progress_ in this moral renovation which in _requisite_ before the returning sinner is _morally_ qualified for pardon or justification, is that implied by a _living faith_. this justifying faith may be defined to be, "that voluntary act of the illuminated and evangelically penitent sinner, by which he confides in the mercy of god through christ for salvation, on the terms offered in the gospel." [note ] a more historical faith implies no such preparation, nor the more intellectual belief of the reality and truth of the statements of god's word, whilst the heart is estranged from him; for with such a faith the devils believe and tremble but remain devils still. nor does the state of the convicted, or penitent, or seeking, but yet unconverted sinners furnish such moral preparation to receive pardon. evidently nothing short of living faith will satisfy the representations of god's word and the nature of the case. whenever the returning sinner exercises the first act of this living faith, he is justified, that is, then god performs that judicial or forensic act, by which a believing sinner, in consideration of the merits of christ, is released from the penalty of the divine law, and is declared to be entitled to heaven. [note ] in this state of justification the believer continues through life, unless he by voluntary transgression falls from a state, of grace and becomes a backslider. iv. _the evidence of this pardon or justification, to the believer himself, is within his own heart:_-- (_a_) it is that peace of god, or sense of pardoned sin, wrought in the soul by the holy spirit. "being justified by faith, we have _peace with god_, through our lord jesus christ. rom. v. . (_b_) "_the love of god shed abroad in our hearts_ by the holy ghost which is given unto us. [note ] (_c_) it is the testimony of "the spirit bearing witness with our spirits that we are children of god." [note ] "he that believeth hath the witness in himself." [note ] (_d_) it is the _fruit of the spirit_, exhibited in the believer's life, "which is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance." [note ] (_c_) it is "being led by the spirit of god," for then, says the apostle," [sic on punctuation] they are the sons of god. [note ] all these evidences presuppose or involve that great change of heart and life, termed by the saviour new birth, by which the sinner becomes morally qualified for that pardon, purchased by the blood of christ, and appropriate to the believer by his faith. but no outward rites _necessarily_ imply such moral preparation, and hence they could not be the conditions of justification, according to the analogy of god's word. v. hence the sacraments, baptism and the lord's supper, are not the _immediate_ conditions or means of pardon or justification; _but they are means of grace, like the word of god, and seals of grace to all worthy recipients_. they have _an intrinsic efficacy_ by virtue of the truths symbolically represented by them, and an _additional specific efficacy_ in virtue of their peculiar nature, in connexion with the influence of the holy spirit, to awaken, convert and sanctify the soul. the distinguished lutheran divine, _dr. baumgarten_, speaking of adult receivers of these ordinances, thus expresses his view: "the sacraments stand in the same relation to these influences, (namely, those of covenant grace,) as does the _word of god_. hence they are also called the visible word of god, _verbum visible;_ because the _offer_ of their reformatory, changing and restoring influence is universal, and reaches every recipient of these ordinances; but its actual communication and full effect take place only in those, who permit themselves to be made susceptible of it." [note ] in regard to children, however, he with equal propriety adds, that the blessings which baptism confers on them, are bestowed irrespectively of any action of their own. these sacraments, however, do not necessarily prove the existence of any particular progress in the work of conversion, or any definite state of mind, except, a general disposition to seek the lord, which is implied in the willingness to attend on these ordinances. they cannot therefore be the condition of pardon or justification. these influences, like those of the truth, may be resisted, and depend for their success on the disposition of the recipient; they do not act _ex opere operato_. the _special_ influence of the sacraments, so far as known, is the same in kind_ as that of the truth. _that the sacraments are not_ immmediate _conditions of pardon or justification_, is evident, from a multitude of considerations. . if the sincere reception of the sacraments actually secures pardon or justification _per se, immediately_, without the intervening instrumentality of a living faith, then faith is not the only condition of justification as the scriptures teach, but we are justified either by faith, or by the sacraments, and then there will be _three conditions of justification_, faith, baptism, and the lord's supper! for thousands receive the eucharist sincerely, who are unregenerate, and have not a living faith. . because no sinner is morally qualified for pardon, until he has been regenerated, and has consecrated himself to the service of god; but multitudes receive the sacrament who are unregenerate, and who therefore cannot be justified or pardoned, even by the sincere reception of the sacraments. hence as the reception of the sacraments is no certain proof of pardon, it cannot be the immediate condition of it. . the sacraments are not immediate conditions of justification or pardon, because _previous faith_ is required in the recipients of each of them. "he that believeth and is baptised, shall be saved," [note ] says the great redeemer; "but he that believeth not shall be damned." but if some may be baptised who are destitute of faith, then the existence of faith is not necessarily involved in baptism. and as baptism without faith does not rescue the soul from damnation, it evidently cannot be the _immediate_ or certain condition of pardon; for if the immediate condition of a blessing is performed, that blessing must be conferred. and since previous faith is required in baptism, and none but the baptised are admitted to the lord's supper, it is evident that faith is also required of communicants. . that they are not _immediate_ conditions of pardon, is evident, because the same truths which the sacraments inculcate, do not when taught orally or in god's word, invariably or necessarily secure the pardon or justification of all attentive hearers. the result of the proper use of the truth preached or read, is invariably the spiritual advancement of the sinner, whatever the stage of his progress may be. and such appears to be the operation of the sacraments. as it is absurd to affirm that each sermon preached, will convert or affect the pardon of every sinner who attentively hears it; so it were equally gratuitous to affirm the same of the sacraments. if the sinner had been on the verge of regeneration and faith _before_ he heard the sermon in question, and the hearing of that discourse completed the change, the result might be affirmed of the last sermon which preceded his faith, but not of its predecessors; and so also of the sacraments as means of grace. every sermon attentively heard will benefit all who thus hear it. but whether it will produce conviction, or penitence, or faith, or a sense of pardoned sin, depends on the recipient's previous stage of progress in the divine life. . if the sacraments were possessed of a sin-forgiving power, in such a sense, as to be the _immediate_ conditions of pardon or justification, then the sinner would be dependent for pardon on the sacraments, and on the clergyman who administers them, and not immediately on the spirit of god. but this would virtually be one of the most dangerous features of puseyism and romanism, by which the minister is thrust in between the penitent, sinner and his god, and the priest is elevated to the position of the dispenser of pardon, holding in his hand the keys of the kingdom of heaven. now it is indeed flattering to the frail heart of the minister (for we are all mere men) to find himself elevated to such an exalted post, to stand (as the papists say of their priest) in the place of god, and have his whole congregation _look to him_ for the pardon of sin, in private confession and the sacraments; and this may possibly be one of the reasons why this puseyite, semi-romish system is more popular with the clergy than with the laity. but protestant ministers should never forget, that the saviour himself asserted it as his peculiar characteristic, "that the son of man hath power upon earth to forgive sin." mark ii. . . that the sacraments are not the necessary or certain conditions of pardon, is evident, also, from the fact, that some, as the thief upon the cross, were saved without them after their institution, whilst others who had partaken of them were lost, of which judas and simon magus are examples. . that the sacraments are not immediate conditions of pardon is finally evident from the declaration of the apostle peter, "the like figure whereunto baptism doth now save us; _not the putting away of the filth of the flesh_, that is, _not the mere outward rite_ of applying the water, but the answer of a good conscience toward god." [note ] that is, the faithful performance of the duties to which our christian profession, made in baptism, obligated us, by keeping a conscience void of offence before god and man. from all this, it is very clear, that whilst the sacraments are divinely appointed as means and seals of grace, they operate like divine truth, either oral or written, by promoting that great change of heart, without which no man can see god: that where they are received with a living faith, there is indeed pardon of sin or justification; but this pardon is the result of that living faith, the appointed condition of justification, and not of the sacraments, which can only tend to secure pardon by promoting faith. that these views of the mode of operation of the sacraments, are sustained by many of our ablest divines, is evinced by the following extracts from their works. _dr. mosheim_, one of the greatest ornaments of the lutheran church, expressly affirms, "those who possess _faith_ have the benefits of christ sealed and confirmed to them. let it therefore be remarked, that _faith is necessary to the salutary fruit and effect of the sacraments_, though not required as necessary to their essence (namely, as valid outward ordinances.") [note ] the distinguished _dr. reinhard_ says, "we attribute to the sacraments a really beneficial influence in effecting our salvation, only in as far as they are used in accordance with their design. this is a necessary inference from the nature of a ceremony (or rite) in general, which can only then be of any service, when it excites _those views and feelings_, which it is designed to produce." here this illustrious divine evidently implies that the sacraments exert their influence by promoting certain views and feelings, and that these are the _immediate_ causes of the beneficial results, such as pardon and salvation: consequently the sacraments are mediate, but not immediate conditions of pardon. one extract more, taken from the "biblical theology" of the venerable _dr. knapp_, of halle, edited by _dr. guericke_, may suffice: "the power and influence of these several religious ordinances or sacraments, is _not physical_ and _mechanical_, and also _not magical_, or operating by enchantment (or charm.) nor does the mere external rite exert any influence. on the contrary, they stand in the most intimate connexion with the doctrines themselves, which they represent, and never exert any influence without them. therefore they can by themselves exert no influence in the case of a person who has no knowledge and lively conviction of the doctrines which they represent. but the truths which are thereby represented to the senses, and are to be appropriated to ourselves, operate precisely in the same way, or the holy spirit works through them on the hearts of men, in exactly the same way as these truths are wont to act apart, (from the sacraments,) when they are heard, read or meditated on by any person; only, that in the case of the sacraments, these truths are not communicated by words, but in a different way presented to the senses. all that we have said (part. i., art. ) on the influences exerted by the holy spirit, through the word, (or divine doctrine,) and in the use of the divine doctrines on the hearts of men, is also applicable to this subject. for he operates in a similar manner in these religious ordinances, through the divine doctrines which are represented by them to the senses, and appropriated by ourselves. against the abuse of such divinely appointed religious ordinances, when their mere external performance is regarded as sufficient, (as in the case of the sacrifices,) even moses and all the prophets, protest in the most emphatic manner." [note ] from all those considerations it is most evident, that although _baptism and the lord's supper are important, and influential, and divinely appointed ordinances; neither of them can be the immediate condition of pardon or justification, because neither necessarily involves that state of moral qualification, which, the scriptures require for pardon_, namely, genuine conversion or regeneration, evinced by its immediate and invariable result, a _living faith_. note . for the information of such of our readers as prefer a skeleton of the puseyite system of the sacraments, rather than wade through volumes of semi-romish discussion, we annex its features:--- i. that man is "made a member of christ, the child of god, and an inheritor of the kingdom of heaven," in and by holy baptism. ii. that man "made a member of christ, the child of god, and an inheritor of the kingdom of heaven," in and by holy baptism, is renewed from time to time in holy communion. iii. that a "death unto sin, and a new birth unto righteousness" is given to every adult, and every infant, in and by the outward visible sign or form in baptism, "water, in the name of the father, and of the son, and of the holy ghost." iv. that the gift may be received, in the case of adults, worthily or unworthily, but that it is always received. v. that the body and blood of christ are given to every one who receives the sacramental bread and wine. vi. that the gift may be received worthily or unworthily, but that it is always received. there is no mistaking the meaning of this. it is clear and explicit; but wherein it differs from romanism it would be difficult to tell. note . heb. xii. . note . john iii. , . note . cor. i. - . note . see also pet. i. . luke viii. , , . here the whole process of conversion is described, and the grand instrumentality is the word or seed, but not a syllable is said of baptism. also james i. . note . tim. ii. . note . jer. xxiii. . note . john xvii. . note . psalm cxix. . note . tim. . note . verbum dei est medium salutis _efficacissimum_, quippe cujus vis non est tantum objectiva, sed etiam effectiva. hollazii theol. dog. ii. p. . see the writer's elemental contrast, pp. , . note . mark i. . _repent_ ye and _believe_ the gospel. james ii. - even so _faith_, if it have not works is dead, being alone, &c. note . rom. v. , ; iii. , , . john iii. . note . rom. v. . note . rom. viii. . note . john v. . note . rom. viii. . note . gal. v. . note . dogmatik, vol. iii., p. . note . mark xvi. . acta ii. , : viii. , &c. acts ix. . &c. note . peter, iii. . note . elementa theol. dog., vol. ii, p. . qui fidem habent, illis beneficia christi obsignantur et confirmantur. notandum ergo est, fidem quidem ad salutarem fructum et effectum sacramentorum, non autem ad corum essentiam requiri. note . biblische glaubenslehre von dr. h. e. f. knapp, prop. halle, , p. . chapter ix. baptismal regeneration. in regard to this error, the author of the plea, relieves us from the necessity of proving that it is contained in the symbolical books, by himself not only acknowledging the fact, but also defending the doctrine. for ourselves we do not think it taught as clearly in the augsburg confession, as most of the other errors touched on in the definite platform. but although not inculcated as explicitly as the others, the substance of the doctrine runs through the entire symbolic system, and therefore is justly chargeable on it. the name is not often distinctly met with there, but the thing meets us on many occasions. this seems evident even from the following few citations. _proof that this doctrine was taught by the lutheran symbols and early lutheran divines. art. ii. - _augsburg confession_ "our churches teach that this innate disease and original sin, is truly sin, and condemneth all those under the eternal wrath of god, who are _not born again by baptism and the holy spirit_." _apology to augsburg confession_, p. . "our opponents also agree to the ninth article, in which we confess that _baptism is necessary to salvation_, and that the baptism of infants is not fruitless, but necessary and salutary. _luther's smaller catechism_. "_what does baptism confer or benefit?_ "_ans_.--it effects the _forgiveness of sins, delivers from death_ and _the devil_, and confers _everlasting salvation_ upon all who believe it, (not believe in christ,) as the words and promise of god declare." "_how can water effect such great things?_ "_ans_.--indeed it is not the water that has such effect, but the word of god that is with and in the water, and the faith trusting such word of god in the water. for without the word of god the water is mere water, hence no baptism; but with the word of god it constitutes a baptism, that is, a gracious water of life, and a _washing of regeneration_, in the holy ghost."--_symb. b_., p. . _luther's larger catechism_. "every christian, therefore, has enough to learn and practice in baptism during his life; for he must ever exert himself to _maintain_ a firm faith in _what it promises and brings_ him, namely, triumph over the devil and death, the _remission of sins_, the grace of god, christ with all his works, and _the holy ghost with all his gifts_. in short, the blessings of baptism are so great, that if feeble nature could but comprehend them we might justly doubt their reality. for, imagine to yourself a physician, who possessed an art preventing persons from dying; or, even if they died, immediately restoring them to life so as to live eternally afterwards, how the world would rush and flock around him with money, while the poor, prevented by the rich, could not approach him! and yet, here in _baptism_, every one has such a treasure, and medicine gratuitously brought to his door-a medicine which abolishes death, and preserves all men to eternal life_."--_p_. . _luther's larger catechism_. "it (baptism) is, therefore, very appropriately called food for the soul, which flourishes 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 impediments and obstacles, with which we are opposed as well by the devil as by the world, so that we often become weary and faint, and sometimes stumble."--_symb. b_., p. . in the _visitation articles_, published fourteen years after the other symbolical books for the purpose of explaining their true import, and then made symbolic in saxony: art. iii.--_on baptism_. sect. ii. "by baptism as the _laver of regeneration_, and _the renewing of the holy ghost_, god saves us, and works in us such righteousness and purification from sins, that whosoever _perseveres_ in such covenant, and reliance, _will not be lost_, but have eternal life." sect. iv. "baptism is the bath (laver) of regeneration, _because in it we are regenerated_, and sealed with the spirit of sonship and obtain pardon."-_mueller's symb. buecher_, pp. , . that the doctrine of baptismal regeneration was taught by luther, and the prominent older divines of our church, is well known to those acquainted with their works. . _luther_, indeed, sometimes expressed the most extravagant ideas of baptism, maintaining that the water in baptism, was pervaded by the divine majesty, and was a (durch goettertes wasser,) water penetrated through and through with god! [note ] he compares the water in baptism to heated iron, in which, though you see nought but iron, fire also is contained, which represents the divine name and power pervading the water. but we will not enter any further into his extravagant illustrations of the power of baptism. the result at which he arrives is thus expressed: "therefore, he (this omnipotent name or power of god,) must also in baptism, make pure and holy, heavenly and divine persons, as we shall hereafter further see." (darum musz er auch in der taufe reine und heilige und eitel himmlishe, goettliche menschen machen, wie wir hernach sehen werden.") [note ] in his sermon on baptism, luther thus describes the influence of this ordinance:--"the import of baptism is a blessed dying unto sin, and resurrection in the grace of god, that the old man that was conceived in sin, may arise and go forth _a new man_ born of grace. thus st. paul in, tit. iii. , terms baptism a bath of _the new birth_, that in this bath men may be _born again_ and renewed. thus also christ, in john iii. , says: unless ye are born again of water and the spirit (of grace), ye cannot enter into the kingdom of heaven. for just as a child is born of its mother, and by this bodily birth is a sinful being and a _child of wrath;_ thus also is man taken and _born spiritually_ from the baptism, and by _this birth he is a child of grace and a justified person_. thus are sins drowned in baptism, and thus does righteousness arise in the place of sin." [note ] . _melancthon_, whilst he by no means indulges in the extravagant and unscriptural views of a change in the water employed in baptism, by the deity's pervading it, &c., seems however in substance to have entertained views of the efficacy of this ordinance, amounting to baptismal regeneration. "the real use of baptism," (says he,) "is taught by these two particulars, the outward sign and the promise, 'he that believeth and is baptised shall be saved;' also the words which are used in baptism, 'i baptise thee in the name of the father, of the son and of the holy ghost:' that is, through this outward sign (baptism) i, in the place of god, _testify that you are reconciled to god, and accepted of him_, who is father, son and holy ghost. the father receives you for the sake of the son, and grants you the holy spirit, by which he will renew, make alive, comfort, and sanctify you." [note ] and, again, when discussing the subject, of pedobaptism, he thus describes his view:--"in and by baptism the holy spirit is given to children, who operates in them according to their measure (masse) or capacity, as he operated in john in the womb of elizabeth. and although there, is a difference between the old and the young, inasmuch as the old are attentive to the works, still the influences of the holy spirit are in both old and young a tendency toward god." [note ] that this doctrine was also taught by the great majority of the most distinguished older theologians of our church, is a point which requires no proof to those acquainted with those authors. as their works are accessible to comparatively few of our readers, we will annex a quotation from several of them, at the same time abbreviating them as much as is consistent with perspicuity. thus, dr. hunnius, professor at wittenberg, and subsequently superintendent at luebeck, [note ] in his epitome credendorum, says:--"the sacrament of baptism is a spiritual action, instituted and ordained by christ, by the performance of which a man is baptised with water, in the name of the father, and the son and the holy ghost; and by means of which he receives _forgiveness of sins_, is received into god's covenant of mercy, and is made partaker of the merits of christ, of _adoption_ and of _eternal salvation_." [note ] again, "baptism is not a sign of regeneration, that is to take place some time after baptism had been administered to him. for as _baptism causes regeneration_, it cannot be said to signify the same," &c. [note ] and again, "nevertheless, we have seen it to be the will of god, that they (children) should enter the kingdom of heaven, and it therefore becomes indispensably necessary for them to be regenerated. but this _regeneration is brought about by no other means than by baptism_, which we know to be the washing of regeneration and the renewing of the holy ghost," &c. [note ] the celebrated _dr. gerhard_ says, "the holy trinity is present with his grace (in baptism). the father receives the baptized person into favor; the son bestows his righteousness upon him, and the holy spirit _regenerates_ and _renews him_,--produces faith, _regeneration_ and renovation, and seals the covenant of grace in the hearts of the baptized." [note ] again, "baptism is the first gateway of grace, the sacrament of initiation: the lord's supper is the sacrament of confirmation; by baptism we are _regenerated_, by the holy supper we are nourished and strengthened to eternal life. as in nature so in grace, we are first born and then fed, first generated and then we increase, (ix. .) _dr. buddeus_, one of the most distinguished theologians of the school of halle, in his "theologia dogmatica, [sic on punctuation] p. , says, "the design of the baptism of infants is their _regeneration;_ in the case of adults, the confirmation and sealing of that faith, which they should have before (the reception of the rite.") since therefore we have seen that the doctrine of baptismal regeneration was taught not only by the symbolical books, but also by luther and melancthon in their other writings, as well as by the leading divines of the first two centuries after the reformation, who all received the symbolical books, and understood their import, we may regard the charge of the platform as established beyond contradiction, that this tenet was a part of symbolic lutheranism. _influence of this doctrine on the pulpit_. now the influence of this doctrine on the ministrations of the pulpit, is of the most deleterious nature. the word of god represents all mankind as by nature dead in trespasses and sins. paul tells us that "there is none righteous, no not one, for all have sinned and come short of the glory of god:" and affirms that the carnal mind is enmity against god. the faithful ambassador of christ must therefore announce the command of god, "that all men every where should repent: and that unless they do repent, they shall all likewise perish. he must divide his congregation into two classes, the friends and the enemies of god, those who are for the saviour and those who are against him: and he must insist upon judging not by their profession, "lord, lord, but by the question, whether they _do the will of our father in heaven_." thus when the faithful servant of christ represents all as unconverted, and exposed to the curse of the divine law, who do not give evidence of regeneration in their walk and conversation; careless sinners become alarmed and feel the necessity of fleeing from the wrath to come, by repenting and turning to god, by seeking pardon and a new heart, and consecrating all their powers of mind and body to the service of god. but all this the believer in baptismal regeneration cannot consistenly [sic] do. because . if we believe all our hearers _regenerated_, (for they are generally all baptised) even those whose life presents not the least evidence of piety, and many proofs to the contrary; we still must believe them in some sense the children of god, as they are born again! we cannot tell them that they are in the gall of bitterness and bonds of iniquity; because we profess to believe them regenerated-- therefore children of god in some sense. . we cannot exhort the impenitent baptised, though apparently dead in trespasses and sins, to pray for a _new heart_ and a new spirit; for these, as regenerated persons, they have obtained. . the minister who believes in baptismal regeneration, cannot with paul proclaim, "if any man be in christ jesus and is a new creature, old limits are passed away, behold all things have become new;" for his ungodly baptised hearers are all new creatures by baptism, and yet their old sinful habits _have not passed away_, and all things have not become new to them. . he cannot consistently preach, that those who have put on the new man (ephes. iv. ,) are created in righteousness and true holiness; for the majority of those said to be regenerated, or to have put on the new man by baptism, continue in sin and are destitute of righteousness and trim holiness. . he cannot, with the blessed master, preach, "by their fruits ye shall know them; for here, on his theory, are regenerate souls bringing forth the fruits of death, good (regenerate) trees bringing forth rotten fruits," which is as incredible as thorns producing grapes, and thistles yielding figs. . the believer in baptismal regeneration cannot consistently preach, that "not every one who saith, "lord, lord," shall enter into the kingdom of heaven, but only those who also do the will of our heavenly father; for here are regenerate men who have the germ of eternal life in them (by baptism) who do not the will of god. now as these on his theory are regenerate men, the bible promises them salvation. but according to the saviour they shall not enter into the kingdom of heaven. the apostle james inquires, [sic] "what doth it profit, my brethren, though a man say he hath faith and have not works? will his (dead) faith save, him?" or we may add, can his dead baptismal regeneration do it? as the apostle of the gentiles declares, that circumcision is nothing and uncircumcision is nothing, but the keeping of the commandments of god: so as baptism occupies the place of circumcision, baptism is nothing and the want of it nothing, unless accompanied with a sincere, universal and irrevocable purpose to keep the commandments of god. if any one responds, we do not mean regeneration in its proper sense, when we ascribe it to the influence of baptism; then do not deceive yourselves and others by employing the name, when you do not mean the thing. the saviour uses it for an entire, and radical change, and we have no right to use it for anything else. or does any one say, by baptismal regeneration, we understand an inferior kind or degree of regeneration, the beginning of the change. if so, then do not mistake the beginning for the completion of this great spiritual renovation; nor ascribe to the one, the precious promises and spiritual benefits which belong only to the other. in short, if the word regeneration, in connexion with baptism, be employed to signify anything resembling its proper meaning, its influence on the preached gospel must be baneful; and just in proportion as we use it in a sense approximating to its legitimate import, does it obscure, confuse and derange the ideas of men as to the great and glorious plan of salvation in the gospel, which represent all men as either for or against christ, and appeals to their works as decisive of their actual, spiritual character, as friends or as enemies of the redeemer. such being the deleterious influence of this doctrine, it is important to show, that it finds no sanction from a just interpretation of the word of god. by baptismal regeneration is properly meant the doctrine that baptism is necessarily and invariably attended by spiritual regeneration; and that such water baptism is essential to salvation. in the case of all adults, the scriptures represent _faith in christ_ as the necessary prerequisite to baptism, and baptism as a rite by which those who had already consecrated themselves to christ, or been converted, made a public profession of the fact, received a pledge of the divine favor, or of forgiveness of sins, and were admitted to membership in the visible church. the same inspired records also teach, that if men are destitute of this faith, if they believe not, they shall be damned, notwithstanding their baptism. "he that _believeth_ and is baptized shall be saved, and he that _believeth_ not, shall be damned," matt. xvi. . and philip said to the eunuch, "if thou _believest_ with all thy heart, thou mayest be baptized," acts viii. . "_repent_ and be baptized," acts ii. ; viii. ; xviii. . hence if baptism required previous faith and repentance, or conversion in adults, and if, when they were destitute of this faith or conversion, they were damned, notwithstanding their baptism; it follows that baptism was not, and is not, a converting ordinance in adults, and does not necessarily effect or secure their regeneration. now that baptism cannot accomplish more in infants than in adults, is self-evident; hence if it is not a converting ordinance in adults, it cannot be in infants. the effects of baptism on _infants are nowhere specified in scripture;_ hence we must suppose them to be same as in adults, so far as children are naturally capable of them. of _regeneration_, in the proper sense of the term, infants are incapable; for it consists in a radical change in our religious views of the divine character, law, &c.; a change in our religious feelings, and in our religions purposes and habits of action; of none of which are children capable. again, as regeneration does not destroy but merely restrains the natural depravity, or innate, sinful dispositions of the christian, (for these still remain in him after conversion,) it must consist mainly in a change, of that _increased predisposition to sin arising from action, of that preponderance of _sinful habits_ formed by voluntary indulgence of our natural depravity, after we have reached years of moral agency. but infants have no such _increased_ predisposition, no _habits_ of sin prior to moral agency, consequently there can be no change of them, no regeneration in this meaning of the term. hence, if baptism even did effect regeneration in adults, which we have proved not to be the case; still it could have no such influence on infants, as they are _naturally incapable_ of the mental exercises involved in it. the child, on its first attainment of moral agency, has merely natural depravity, until by voluntary indulgence in sin, it contracts personal guilt, and forms habits of sinful action. if the child, by the grace of god and proper religious instruction, continues to resist the solicitations of its depraved nature, its continued obedience will form holy habits, and this preponderance of holy habits, when established, constitutes its regeneration. if the growing child, as its powers of moral agency are developed, for any reason indulges its innate sinful propensities, it becomes a confirmed sinner, and its subsequent regeneration, if it take place, will be the more striking, as its change of habits must be greater. baptism in _adults_, is a means of making a public profession, of previous faith, or of being received into the visible church, as well as a pledge and condition of obtaining those blessings purchased by christ, and offered to all who repent, believe in him, and profess his name by baptism. baptism in _infants_, is the pledge of the bestowment of those blessings purchased by christ for all. " as in adam all die, even so in christ shall all be made alive." and "the promise is to you and your _children_," acts ii. . these blessings are forgiveness of sins, or exemption from the penal consequences of natural depravity, (which would at least be exclusion from heaven on account of moral disqualification for admission,) reception into the visible church of christ, grace to help in every time of need, and special provision for the nurture and admonition in the lord, to which parents pledge themselves. the language of the saviour to nicodemus, john iii. , "_unless a man be born of water and the spirit_" doubtless refers also to baptism, which had been known to the jews, and practiced by john the baptist, before the ministry of christ, as a mode of _public reception_ of proselytes, who were then said to be new born. its import is to inform nicodemus, that he must _publicly_ profess the religion of jesus by baptism, and also be regenerated by the holy spirit, if he desired to enter the kingdom of heaven. thus, also, the words, acts xxii. , "_arise and be baptized, and wash away thy sins_," were addressed to paul _after_ he had surrendered himself to christ, and signifies: "arise, and publicly profess christ by baptism, and thus complete your dedication of yourself to his cause, the condition, on the sincere performance of which, god will for christ's sake, pardon your sins." baptismal regeneration, either in infants or adults, is therefore a doctrine not taught in the word of god, and fraught with much injury to the souls of men, although inculcated in the former symbolical books. at the same time, whilst the doctrine of baptismal regeneration certainly did prevail in our european churches, and is taught in the former symbolical books, it is proper to remark, that the greater part of the passages in the symbols relating to this subject, are explained by many in the present day, to signify no more than we above inculcate, and therefore a not teaching baptismal regeneration. note . luther's works, vol. xii., p. . note . ibid. note . ibid. vol. xxii., p. . note . melanchthon's [sic] works, koethe's edit., vol. iv., p. . note . ibid. pp. , . note . died in . note . gottheil's translation, p. . note . ibid. p. . note . ibid. p. . note . loc. com. vol. iv., p. . examination of the lutheran symbols. chapter x. the lord's supper. that the doctrine of the _real presence_ of the body and blood of the saviour in the eucharist, is taught in the symbolical books, is acknowledged by the plea of the rev. mr. mann, and indeed generally admitted, though variously stated and explained. it would therefore be unnecessary to quote those symbols in proof, were it not that many of our readers have not access to them elsewhere, and that the completeness of our representation, as well as the plan of our work require it. the following passages will suffice to explain this view:-- _augsburg confession_, art. x. of the lord's supper. "concerning the holy supper of the lord, it is taught, that the _true body and blood_ of christ are truly present, under the form of bread and wine, in the lord's supper, and are there administered and received."--_symb. books_, p. . _apology to the confession_, art. vii., viii. (iv.) "our adversaries (the romanists,) do not object to the tenth article (of the augsburg confession,) in which we confess that the _body and blood_ of christ our lord, are _truly present_ in the holy supper, and administered and received with the visible elements, the bread and wine, as hitherto maintained in the (romish) church, and as the greek canon shows."--_symb. books_, p. . _smalcald_, article vi. "concerning the sacrament of the altar, we hold that the bread and wine in the eucharist, are _the true body and blood_ of christ, which are administered and received, not only by pious, but also by impious christians."--_symb. books_, p. . _luther's smaller catechism_. "_what is the sacrament of the altar?_ "_ans_.--it is the _true body and blood_ of our lord jesus christ, with bread and wine, instituted by christ himself, for us christians to eat and drink."--_symb. books_, p. . _form of concord_, pt. i., art. vii. "we teach that the _true body and blood_ of our lord jesus christ, are 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 believing unto consolation and life, but by the unbelieving unto judgment."-_symb. books_, p. . "we believe, teach, and confess, that the words of the testament 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, _that the bread and wine_ are _truly the body and blood of christ_." (sondern dass es wahrhaftig um sacramentlicher einigkeit willen der leib und blut christi sei. sed ut propter sacramentalem unionem panis et vinum _vere sint corpus et sanguis christi_.)--_idem_., p. . "we believe, teach, and confess, that not only the truly believing and the worthy, but also the unworthy and the unbelieving, _receive the true body and blood of christ_."-page . "in addition to the above clear passages, incontestably teaching the real presence, it deserves to be ever remembered, that only fourteen years after the form of concord was published, when duke frederick william, during the minority of christian ii., published the visitation articles of saxony, in , in order to suppress the melancthonian tendencies to reject this and other peculiarities of the symbols, the article on this subject which was framed by men confessedly adhering to the old symbols, and designing to re-enunciate their true import, and which was enforced upon the whole church in saxony as symbolic, gives the most objectionable view of this doctrine, viz.: i. 'the pure doctrine of our church is, that the words, '_take and eat, this is my body: drink, this is my blood_, are to be understood _simply and according to the letter_.' ii. that the body (which is received and eaten,) is the _proper_ and _natural body_ (der rechte natuerliche leib) of christ, _which hung upon the cross;_ and the blood (which is drunk) is the _proper_ and _natural blood_ (das rechte natuerliche blut) _which flowed from the side of christ_.' mueller's symb. books, p. . now we cannot persuade ourselves, that this is the view of a single minister of the general synod, or of many out of it; and yet these are the views that those are obligated to receive, who avow implicit allegiance to the former symbolical books of our church in europe. if any adopt the modification received by many of our distinguished divines, such as reinhard storr, knapp, and others, they do not faithfully embrace the symbolical doctrine, and cannot fairly profess to do so." in regard to the arguments against this view of the _mode_ of the saviour's presence, we shall merely add an enumeration of the principal, and refer the reader for a more full and detailed discussion of the subject to discourse iv. contained in our history of the american lutheran church, pp. to , th edition. the reformers justly rejected the romish error, that the bread and wine were transformed and transubstantiated into the body and blood of christ. but they still adhered to the opinion, that the real body and blood of the saviour are present at the eucharist, in some mysterious way, and are received by the month of every communicant, worthy and unworthy. this view of the subject appears inconsistent with the word of god, for various reasons:- (_a_) when christ uttered the words, this (bread) is my body, his body was not yet dead, but living and reclining, at their side at the table. it was therefore certainly not received by them into their mouths. the language must, therefore, have been figurative, such as jesus was accustomed often to employ. thus, when he said, "i am the _door_" john x. , he certainly does not mean a literal door, such as a door of wood or stone or brass or of any other material. he means that the acceptance of the atonement and mediation by the sinner is the appointed condition of salvation to him. thus also when he says, "i am the _true vine_" john xv. ; or "the field is the world," "the seed is the word," &c., he evidently is speaking figuratively and communicating important moral truth, by images drawn from physical nature, as is naturally done by nearly all writers and speakers of all ages and in all languages. (_b_) the blessed saviour himself exhorts us, "do this in remembrance of me;" but we can remember only that which is past and absent. hence when he admonishes us to do this in remembrance of him, he teaches us, that he is not personally or bodily present at the eucharistic celebration. (_c_) paul also represents the design of this ordinance to be, "to show or publish the _lord's death_," until he comes. but the lord's death upon the cross occurred about eighteen hundred and twenty years ago. therefore, according to paul, the object of the holy supper is to commemorate a _past event_, and not a present person. (_d_) the doctrine of the real presence of the true body and blood of christ, contradicts the clear and indisputable testimony of our senses, for as the body and blood are to be received by the mouth of the communicant, they must be circumscribed by space, and the reception must be a local and material one, which if it did occur at sacramental occasions, could be observed by the senses. (_e_) it contradicts the observation of all nations and all ages, that every body or material substance must occupy a definite portion of space, and cannot be at more than one place at the same time. for these and other reasons the great mass of our ministers and churches, connected with the general synod, reject this doctrine, as inconsistent with the word of god. the disposition to reject this error, or at least to leave the mode of the saviour's presence undecided, was manifested by melancthon himself, as is evident from his having stricken out the words which teach it from the augsburg confession, and from his having inserted others in their stead of a general nature, leaving room for different opinions on this question. the same disposition prevailed extensively in germany in the latter third of the sixteenth century. but during the first quarter of the present century, the conviction that the reformers did not purge away the whole of the romish error from this doctrine, gained ground universally until the great mass of the whole lutheran church, before the year , had rejected the doctrine of the real presence. during the last twenty years the doctrines and writings of the reformation in general have been the subject of extensive study by the reviving church in germany, and as is natural, a small portion of the churches have embraced the symbolic view of this doctrine in full, and have become known as old lutherans, whilst others, both there and in this country, have embraced various modifications of it. but the great body of the ministers and churches regard the real presence of the _body_ and _blood_ of the saviour, in any proper sense, which the words convey, as a misapprehension of the word of god. _the supposed special sin-forgiving power of the lord's supper_. on this subject, important as it is, especially to the masses of the less educated, who are most liable to these erroneous views, but little need be said in addition to the principles established on the subject of the sacraments in general. the word of god clearly inculcates the doctrine, to which luther and his coadjutors gave such prominence, that no one can be justified or pardoned except by a living faith in christ, and such a faith is found only in the regenerate mind. and whenever the sinner exercises this living faith in christ he is justified, that is, his sins are pardoned, he is in a _state of justification_, and continues in it, until by deliberate, voluntary violation of god's law, he falls from grace. now, every communicant either possesses this faith, or he does not. if he does, he is justified or pardoned before he communes; if he is destitute of this faith, his communing cannot justify or pardon him; for man is justified by faith alone. yet are there thousands of church members who afford no satisfactory evidence of regeneration, or of that faith which works by love, and purifies the heart, and overcomes the world; who, because they approach the sacramental table with seriousness and sincerity, and perhaps with some sorrow for their sins, believe that they obtain pardon for their transgressions, and yet still continue in their unregenerate state. it cannot be said that the symbolical books clearly teach the above error, but they are not sufficiently guarded, and are understood by many as inculcating the doctrine, that a sincere and devout participation of the lord's supper secures the pardon of sin, even where satisfactory evidences of regeneration are wanting, the persons referred to mistaking a mere historical belief for a living faith. hence, as the _scripture nowhere connects the forgiveness of sins with the duty of sacramental communion_, any more than with the performance of any other prominent christian duty, it is not proper that we should do so. the design of the holy supper is to show forth the lord's death, to profess the name of the redeemer before the world, to confirm the previous faith of the communicant, to bring him into closest spiritual communion with his blessed saviour, and to secure his special spiritual blessing: but not to bestow forgiveness of sins upon the unregenerate, however serious they may be. against this dangerous error all should therefore carefully guard, and ever remember the declaration of the lord jesus when he said, "_unless a man be born again_ (become a new creature in christ jesus) _he cannot see the kindom [sic] of god_." chapter xi. exorcism. this superstitious practice, which consists in a prescribed formula of adjuration, accompanied by various menacing demonstrations, by the use of which the priest professes to expel the evil spirits from an individual, of whom they are supposed to have taken possession, was practised in the romish church, principally before the baptism of infants. the rite was retained, with an altered interpretation, in various parts of the lutheran church in europe, for several centuries. in the american lutheran church, it was never received by the fathers of our church, and is regarded as unscriptural and highly objectionable, under the most favorable interpretation that can be given it. as exorcism is not touched by the augsburg confession, it is also not discussed by the rev. mr. mann, in his plea. but as others have objected to the platform for representing it as in any degree a part of the symbolic system, we will adduce evidence enough to satisfy every impartial and reasonable reader, that it was so regarded for several centuries, by a considerable portion of the lutheran church in europe; and that the assertion of the platform, "_that this rite was retained, with an altered interpretation, in various parts of the lutheran church in europe, for several centuries_," (p. ,) is even more than sustained. as our church, in common with the other state churches of europe, is controlled by the civil government, the ministers and members of the church were never invited or permitted to deliberate and decide on the question what books they will receive as symbolical or binding. this work the political rulers or princes determined for them, in consultation with some leading divines. still we may fairly regard those confessional writings as symbolical, which have been prescribed by the government, and received and _practiced_ on by the churches. now, if the "taufbuechlein," " tract or directory for baptism," of luther, _in which exorcism is commanded_, was thus prescribed and received [tr. note: there is a space here which could be meant to contain the word "by"] two or three principalities or provinces of europe, the position of the platform is vindicated; but the truth is, it was received by entire kingdoms and provinces, and retained in practice for centuries; so that the platform is more than sustained. let us _first_ hear the testimony of the best authorities of germany on the subject, and _then_ sum up the results. (_a_) _dr. guericke, [note ] professor of theology at halle, the author of a well-known church history, testifies: "moreover, the smaller catechism (of luther) contained, even in the oldest known german edition, (wittenberg, ,) several forms of prayer, the family diretory [sic] or selection of scripture passages on the duties of all orders and conditions of men, and the directory for marriage and _baptism, all of which supplementary tracts were also received into the_ first _authentic edition of the german "book of concord_." the baptismal directory was therefore received into the very first authentic edition of the symbolical books. (_b_) _dr. koellner_, professor of theology at goettingen, in his excellent "symbolik," p. , states: "there was a latin directory for baptism extant, (in the romish church,) which luther translated into german unaltered in . it is found in vol. ii. of his works, jena edition, pp. - , and vol. ii. all, pp. - . but in or he wrote the baptismal directory, and brought it into the form in which it was added to the catechism. thus it is found vol. ii. of altenb. ed. p. . it was therefore added to the catechism by luther himself, and at the earliest period (of the reformation.) [note ] the directory for the solemnization of matrimony was also added by luther in the d edition. both those tracts were usually published together with the smaller catechism; and were also received into the corpus thuring. and into _the first edition of the book of concord_, june, ." again, we see that this directory for baptism in which exorcism is prescribed, was not only the production of luther, but also added by him to his catechism, and introduced into the very first collection of the symbolical book. (_c_) _dr. baumgarten crusius_, professor of theology at jena, in his history of christian doctrines, vol. ii. p. , thus testifies: "by means of the religiously energetic language of luther, _exorcism_ was introduced among his party, and established itself amid much opposition, (amongst others from the papists) in rigid opposition to calvinism, and as is the case amongst us _at present_, ( ,) from attachment to ancient, stern orthodoxy, and their idea of genuine lutheranism, as well as from the superstitious belief of a magic influence over the kingdom of evil spirits."--"the liturgic formula (for exorcism) retained in the lutheran church, was first zealously espoused by the populace, when the crypto-calvinists especially in saxony, raised opposition to it; and since then it has been regarded as a _criterion of lutheranism_, although exorcism is not mentioned in the saxon articles of visitation, and from an early period it was defended by the lutheran theologians merely as a free matter of indifference, with only a figurative meaning." here we find not only that exorcism has extensively prevailed in the lutheran church of germany, but that as late as , it still was adhered to by some in saxony: and that for a long time after the rise of crypto-calvinism in the latter part of the sixteenth century, adherence to this rite was regarded as a _test_ of genuine lutheranism. how vain therefore the attempt to deny that it was regarded as a part of symbolic lutheranism in some parts of the church! (_d_.) _dr. augusti_, professor of theology at bonn, and more recently at berlin, the celebrated author of numerous works, bears the following testimony: "at the close of the sixteenth century the vindication of exorcism was considered a proof of _lutheran orthodoxy_ in opposition to the reformed and crypto-calvinists. in the seventeenth and eighteenth centuries there was much contention for and against it; and even in the _nineteenth_ century its retention or rejection was not yet regarded as a matter of indifference." p. . (_e_) in _siegel's_ manual of christian ecclesiastical antiquities, (a learned and excellent work in four volumes, published in leipsic, ,) vol ii. p. , , , we find the following testimony: "inasmuch as he (luther) pronounced this rite not indeed as necessary, but yet as _highly useful_, in order to remind the people very impressively of the power of sin and the devil; it was not remarkable that the zealous adherents of luther were also unwilling to abandon his views on this subject. hence we find that _in all countries in which the views and example of luther were rigidly adhered to, as in saxony, wuertemburg, hanover, sweden, and other places_, a strong attachment to exorcism prevailed, which was often regarded _as the criterion of orthodoxy_." "some lutherans cherished exorcism with a kind of _passionate fondness_." "in the sixteenth century exorcism was alternately defended in one place and disapproved in another; and in the latter half of the eighteenth, attention was again directed to the subject partly by accidental circumstances, and partly also by the great changes in the department of theology. the result has been that exorcism has been entirely abolished in different individual towns; and in several countries. this, for example, was the case in regensburg in , in hamburg in , and since , in all sweden." "in other protestant lutheran stales, it is still left to the choice of the parents, whether they will have their children baptised with or without exorcism." "the author (says siegel) was himself placed in the unpleasant predicament in the year ," of having been requested to perform baptism with exorcism!! (_f_) _dr. sigismund j. baumgarten_ of halle, one of the most learned and profound divines that ever adorned the lutheran church, who himself published one of the best and the most extensively circulated editions of the symbolical books in , not only inserts the directory for baptism (which inculcates exorcism) among the symbolical books, but on p. bears the following testimony: "the directory for solemnizing marriage, as well as the following _directory for baptism_, are found in the _oldest corp. doctrinae_, in the _thuringian, julian, brandenburg_, and first dresden editions, and also subsequently, in the leipsic and reineccian," p. . from these historical testimonies the following points are clearly established: . that the directory for baptism, in which _exorcism_ is prescribed, was certainly received into the first and authentic edition of the german book of concord, or collection of symbolical books. this is attested by drs. guericke, sig. baumgarten, and koellner. it was subsequently republished in various other editions, down till the recent editions of mueller, and also of ludwig in our own country. in other editions [note ] it was omitted, because in some portions of germany exorcism was rejected at an early day, as stated in the history of the american lutheran church. . it is proved that the _practice of exorcism_ was for a long time regarded as a _test of orthodoxy_ in many lutheran territories of germany. attested by drs. augusti, baumgarten crusius and siegel. in these countries editions of the symbolical books containing the baptismal directory were in use, and the rite was regarded as symbolical. . the rite was received and practised throughout sweden, the entire kingdom of wuertemberg, hanover, saxony, &c., &c. siegel and others. [sic] . it is established incontestibly [sic] that the practice was continued for centuries in some of these countries, and was but recently renounced by others. siegel and others. [sic] we may therefore well affirm, that the position of the definite platform on this subject has been established beyond the possibility of serious doubt, namely, "_that this rite was retained, with an altered interpretation, in various parts of the lutheran church in europe for several centuries_." p. . as to making the symbolic character of a book depend on its being found in any particular number of editions or in them all, it is inadmissible, because, as dr. hase remarks, and the respected author of the plea admits, the augsburg confession is the only one of the lutheran symbolical books which has been universally received throughout the church. these editions, moreover, have been published, some by the civil governments, and others by private individuals; and the lutheran church as such, has never been called on to decide which books are symbolic. the practice of different portions of the church is different, therefore the distinction must be made as to the extent to which each book was received; and as it is certain that exorcism was in some countries and periods even regarded as a _distinctive test_ of orthodoxy, _then and there_, this rite must have been regarded as symbolic in the highest degree. note . symbolik, p. , n. . note . the original is: also von luther selbst und schon in den ersten _zeugen_ von ihm dem katechismus ange haengt." [sic on punctuation] _zeugen_ here is evidently a typographical error for zeiten. note . for particulars see the writer's history of the american lutheran church, pp. - . chapter xii. concluding remarks. we have thus found the statements of the definite platform, as to the tenets taught in the augsburg confession and other symbolical books, established by the most careful and conscientious investigation of the original sources. such are the facts incontestibly [sic] proved. they are true, and will remain true, notwithstanding all the ill-advised efforts to hide them. the augsburg confession, and other symbols, do teach the tenets ascribed to them in the platform, and, in the judgment of the great mass of american lutherans, the word of god rejects them, and inculcates the contrary. all the invective and vituperation, not of the author of the plea but of multitudes of old-lutherans, &c., cannot change the truth, for it is unchangeable and eternal; nor is it their duty to deny it, any more than it is ours. the question then arises, what is our duty under these circumstances? what does god expect of us, in view of these facts, as men to whom the interests and management of a portion of his church are confided? as men to whom he has given his inspired oracles, as the sure word of prophecy, to which we are to give heed? as men who love luther and his fellow-laborers much, but desire to love christ more? does our duty call on us to deny the truth, and say, these doctrines are not taught in these books, when the most careful examination has assured us of the contrary? no honest man can affirm this. is it honest or honorable to avow, unconditionally, creeds containing errors, and then labor to gloss over or defend these errors, because they are there? this would be to descend to the level of corrupt politicians, who professedly defend every measure of their party, whether right or wrong. is it our duty to profess such creeds, then by arbitrary interpretations to explain away these errors, and thus endeavor to hide them from the public view? this would be injustice to the memory of their authors, and cast reproach on the principles of the reformation, the essence of which was, that human errors must be rejected in favor of god's word; and that the standards or professed doctrines of the church, must in every age be conformed to her views of scripture truth. is it our duty, is it the master's will, that we should try to believe those tenets of a creed which the scriptures condemn? this would be treason to the master, and be hearkening to the teachings of man rather than of god! yet how many are there from whose lips the phrase confessional fidelity (bekenntnisstreue,) is heard far oftener than fidelity to god's word (bibeltreue)! is it our duty to renounce the augsburg confession altogether? this would be the case, _if its errors were fundamental_. but as they are few in number, and all relate to non-fundamental points, this does not necessarily follow. as nineteen twentieths of the creed are sustained by scripture, and embody a rich and ample exhibition of divine truth, ten times as extended as that which was invested with normative authority in the golden age, the first three centuries of the christian church, and used as a term of christian fellowship, we may well retain the creed, after in some way disavowing its several errors. and the historical importance of the document, as the type of a renovated christianity, authenticated by the blessing of heaven, renders its retention desirable, as far as it has approved itself to the conscience of the church, after the increasing philological, exegetical, and historical light of three progressive centuries. the position of those who maintain that _genuine lutheranism_ demands perpetual adherence to everything contained in this confession, yea, as some affirm, to all the former symbolical books, is utterly untenable. in the _first_ place, these brethren forget that the symbolic system, _i.e._, the practice of binding ministers to the so-called symbolical books, was _not_ adopted at the organization of the lutheran church, _nor at any time during luther's life_, nor until more than half a century after the rise of lutheranism, and more than a quarter of a century after the noble luther had gone to his heavenly rest. _symbolism is therefore no part of original lutheranism_. the efforts of luther to reform the romish church began in --the first regular organization of lutheran churches was not made until some time after his excommunication by the pope, in . the first directory for lutheran worship was published by luther in , in which, although private masses and the idea of the mass being a sacrifice had been rejected, the _ceremonies_ of the mass, even the _elevation of the host_, (though not for adoration) were retained; another improved one in ; and the augsburg confession was presented to the diet in ; but the full symbolic system contended for by some of our opponents, was not adopted until , _after the lutheran church had existed more than half a century!!_ that system, historically considered, is not, therefore, lutheran, but _post_-lutheran and _ultra_-lutheran, for it is after him in time, and goes beyond him at least in one point of doctrine, and far beyond him in the abridgement [sic] of ministerial liberty of doctrinal profession, and in exaction of uniformity on minor points. again, these brethren forget that luther thought it his duty to _reform_ the church of his birth, and did _not leave it until driven out by the pope_. the efforts of american lutherans to reform and render more biblical the ecclesiastical framework of our church, is therefore, _truly lutheran in principle_, indeed far more lutheran, than to retain unaltered those symbols, when we believe that the progress of protestant light and biblical investigation for three hundred years, has proved them to contain important errors. thirdly, they forget that _luther himself never saw, much less approved, the most objectionable and stringent of these books_, the form of concord, the profession of which they would make essential to lutheranism. fourthly, they overlook the fact that _entire lutheran kingdoms, such as denmark and sweden, from the beginning rejected some of these books_, and yet are everywhere acknowledged as lutherans. fifthy, [sic] they forget that the _form of concord itself professes to regard confessions of faith only an exhibitions of the manner_ in which christians of _a particular age understand the scriptures;_ implying that they were not supposed even by the authors of the symbolic system themselves to be unchangeable, although their incorporation with the civil law of the land, closed the door against all subsequent improvement. a revision of our symbolic standpoint, is therefore perfectly consistent with primitive lutheranism; and according to the congregational or independent principles of lutheran church government, advocated by luther, and hitherto practiced on by our american church, as well as avowed by the constitution of the general synod, each district synod is competent to do this work for herself as long as she retains "the _fundamental_ doctrines of the bible as taught by our church." how then can this important work be best accomplished, of releasing ourselves on the one hand from the profession of the errors contained in the confession, and on the other of avowing the unadulterated truths of god's word? . shall we _drop the practice of binding our ministers to any creed except the bible_, and refer in unofficial ways to the _augsburg confession_, as in general a correct summary of our views of bible truth? this was the practice of the _fathers of our church in the synod of pennsylvania from the beginning of this century, till within two or three years_. it was practiced by that body whilst it was controlled by _drs. helmuth, schmidt, muhlenberg_, of lancaster, _schaeffer_, of philadelphia, _endress, lochman, j. g. schmucker, geissenhainer_ subsequently of new york, _muhlenberg_, of reading, and the present venerable senior of the ministerium, rev. _baetis_. this plan we always regarded as too lax, and preferred the distinct avowal of the augsburg confession as to the fundamental doctrines of the bible, and were ourselves instrumental in introducing its qualified recognition into the general synod's theological seminary in , and her constitution for district synods in . still we have recently been denounced as unfaithful to the confession, by those unacquainted with the history of our church during the last five and thirty years. . shall we _adopt a new creed_, to supercede [sic] the venerable augsburg confession? this is unnecessary, because the points regarded as erroneous in it, are confessedly few and non-essential. when these are erased, the great mass of christian truth remains intact, and not one of all the cardinal doctrines of the reformation is affected. . shall we adopt and publish the entire augsburg confession, _with a list annexed to it, of those points believed by the majority to be erroneous_, providing that they may be rejected by all who do not believe them? this would be a contradictory procedure, first to publish the whole, and then to reject a portion of it as not symbolic or binding. if these supposed errors are not to be received, why perpetuate their memory, and afford to the enemies of our venerable church, a constant supply of material to fight against us, and render the church odious in the popular eye? . shall we remain satisfied with _the general synod's doctrinal basis_, of absolute assent to the _bible_, and agreement with the _augsburg confession_ as far as the _fundamentals_ of god's word are concerned? this pledge we always regarded as accordant with the principles of god's word, and sufficient for the necessities of the church. amid the recent progress of more rigid symbolism, and symbolic sympathies, it has, however, been disparaged by some connected with the general synod. we still believe it sufficient, _provided all_ the synods embraced in the general synod will adhere to it; and those who have recently adopted the entire symbolic system, will return to it. but if district synods of symbolic tendencies, will adopt the obligation to the mass of symbolic books; new school lutherans are compelled, in self-defence, also to define their position more minutely, that the christian public may not hold them responsible for the errors of the former symbols, nor their supposed adherence to them tend to give them currency. if, therefore, old school synods adhere to their recent pledge to all the symbolical books, we prefer the following course for other district synods. . the best plan by far in our judgment is to _retain the great body of the confession unaltered, and simply to omit the few sentences inculcating the disputed or erroneous topics_. the remainder is believed by all, and can be subscribed by all, whether they believe the omitted topics or not. this is precisely the thing done by the american recension of the augsburg confession. _it's [sic] principle is to omit the disputed points and, retain unaltered the remainder, on which we all agree_. on the three disputed points which alone are believed by any amongst us, namely, baptismal regeneration, the real presence of the saviour in the eucharist, and the denial of the divine appointment of the christian sabbath, entire freedom is allowed. as to the others, private confession and absolution, the ceremonies of the mass, and exorcism, which was taught not in the augsburg confession, but in the appendix to luther's smaller catechism,--they are not received by any one within the pale of the general synod, and are so distinctly semi-romish that they are prohibited by the platform. the adoption of the name, _american recension_, always notifies th reader of some revision, and precluded the charge of an attempt to pass it off for the unaltered confession of the sixteenth century. the synodical disclaimer or list of these rejected errors, which is annexed to the platform, can be dropped as soon as the churches are fully informed of the ground of our not receiving the other symbolical books, or if this be deemed unnecessary, it may be dropped at once. by the adoption of either of the latter two methods, and especially of the last, by the individual district synods, they would present to the world a clear profession of their faith, have a sufficient test for the admission of members, and the rejection of heretics, and could harmoniously labor together for the furtherance of the gospel. we have thus in the fear of god and in the spirit of christian love; but uninfluenced by the fear or favor of man, presented our deliberate convictions on the subjects now agitating the church, after six and thirty years of study of the bible, and experience in the ministry of our divine master. and we close with the earnest prayer, that the great head of the church, may employ these pages for the advancement of his glory, that he may conduct his beloved zion onward in her march of development and progress, until she has attained her millennial features, and her world-wide extension, and until "the kingdoms of this world are become the kingdoms of our lord and his christ, and he shall reign for ever and ever." appendix. definite platform; being the doctrinal basis or creed, contained in part i. of the definite synodical platform, referred to in the preceding work, and constructed in accordance with the principles of the general synod. preface. as the american recension, contained in this platform, adds not a single sentence to the augsburg confession, nor omits anything that has the least pretension to be considered "a fundamental doctrine of scripture," it is perfectly consistent with the doctrinal test of the general synod, as contained in her formula of government and discipline, chap. xviii., § , and xix., § . the apostles' and nicene creeds are also universally received by our churches. hence any district synod, connected with the general synod, may, with perfect consistency, adopt this platform. doctrinal basis or creed. whereas it is the duty of the followers of christ to profess his [sic] religion before the world (matt. x. ), not only by their holy walk and conversation, but also by "walking in the apostles' doctrines" ( cor. xiv. ), and bearing testimony "to the faith once delivered to the saints" (jude ), christians have, from the earlier ages, avowed some brief summary of their doctrines or a confession of their faith. such confessions, also called symbols, were the so-called apostles' creed, the nicene creed, &c., of the first four centuries after christ. thus also did the lutheran reformers of the sixteenth century, when cited by the emperor to appear before the diet at augsburg, present the confession, bearing the name of that city, as an expose of their principal doctrines; in which they also professedly reject only the _greater part_ of the errors that had crept into the romish church. (see conclusion of the abuses corrected.) again, a quarter of a century after luther's death, this and other writings of luther and melancthon, together with another work which neither of them ever saw, the form of concord, were made binding on ministers and churches, not by the church herself, acting of her own free choice, but by the civil authorities of certain kingdoms and principalities, in consultation with some prominent theologians. the majority of lutheran kingdoms, however, rejected one or more of them, and the augsburg confession alone has been acknowledged by the entire lutheran church. (hutterus red. p. , § .) whereas the entire lutheran church of germany has rejected the binding authority of the symbolical books as a whole, and also abandoned some of the doctrines of the augsburg confession, and our fathers in this country more, [sic] than half century ago, ceased to require a pledge to any of these books, whilst they still believed and in various ways avowed the great fundamental doctrines contained in them: and whereas the general synod of the american lutheran church, about a quarter of a century ago, again introduced a qualified acknowledgment of the augsburg confession, in the constitution of her theological seminary, and in her constitution for district synods, at the ordination and licensure of ministers, without specifying tho doctrines to be omitted, except by the designation that they are not fundamental doctrines of scripture; and whereas a desire has extensively prevailed amongst our ministers and churches, to have this basis expressed in a more definite manner; and the general synod has left this matter optional with each district synod: _therefore, resolved_, that this synod hereby avows its belief in the following doctrinal basis, namely, the so-called _apostles' creed_, the _nicene creed_, and _the american recension of the augsburg confession_, as a more definite expression of the doctrinal pledge prescribed by the general synod's constitution for district synods, and as a correct exhibition of the scripture doctrines discussed in it: and that we regard agreement among brethren on these subjects as a sufficient basis for harmonious co-operation in the same church. doctrinal basis or creed. _the old and new testaments the only infallible rule of faith and practice_ . "we believe, teach, and confess, that the only rule and standard, according to which all doctrines and teachers alike ought to be tried and judged, are the scriptures of the old and new testaments alone, as it is written, psalm cxix. : 'thy word is a lamp unto my feet, and a light upon my path.' and st. paul, gal. i. , says 'though an angel from heaven preach any other gospel unto you than that which we have preached unto you, let him be accursed.' . "but all human writings and symbols, 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."--_form of concord, pp_. , . the apostles' creed i believe in god the father almighty, the maker of heaven and earth: 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, dead and buried. -- the third day he rose from the dead, he ascended into heaven, and sitteth on the right hand of god the father almighty, from whence he shall come to judge the quick and the dead. i believe in the holy ghost, the holy universal church; the communion of saints; the forgiveness of sins; the resurrection of the body, and the life everlasting. the niceno-constantinopolitan creed. i believe 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, begotten of his father before all worlds; god of god, light of light, true god of the true god, begotten not made, being of one substance with the father, by whom all things were made; who for us men and for our salvation, came down from heaven, and was incarnate by the holy ghost of the virgin mary, and was made man and was crucified also for us under pontius pilate. he suffered and was buried, and the third day he rose again, according to the scriptures, and ascended into heaven, and sitteth on the right hand of the father; and he shall come again with glory to judge both the quick and the dead; whose kingdom shall have no end. and i believe in the holy ghost, the lord and giver of life, who proceedeth from the father and the son, who with the father and the son together is worshipped [sic] and glorified, who spake by the prophets. and i believe in one holy universal and apostolic church. i acknowledge one baptism for the remission of sins; and i look for the resurrection of the dead and the life of the world to come. american recension of the augsburg confession. article i. - of god. our churches with one accord teach, that the decree of the council of nice, concerning the unity of the divine essence, and concerning the three persons, is true, and ought to be confidently believed, viz.: that there is one divine essence, which is called and is god, eternal, incorporeal, indivisible, infinite in power, wisdom and goodness, the creator and preserver of all things visible and invisible; and yet, that there are three persons, who are of the same essence and power, and are co-eternal, the father, the son, and the holy spirit. and the term person they use in the same sense in which it is employed by ecclesiastical writers on this subject: to signify, not a part or quality of something else, but that which exists of itself. article ii. - of natural depravity. our churches likewise teach, that since the fall of adam, all men who are naturally engendered, are born with sin, that is, without the fear of god or confidence towards him, and with sinful propensities: and that this disease, or natural depravity, is really sin, and still causes eternal death to those who are not born again. and they reject the opinion of those who, in order that they may detract from the glory of the merits and benefits of christ, allege that man may be justified before god by the powers of his own reason. article iii. - of the son of god and his mediatorial work. they likewise teach, that the word, that is, the son of god, assumed human nature, in the womb of the blessed virgin mary, so that the two natures, human and divine, inseparably united in one person, constitute one christ, who is true god and man, born of the virgin mary; who truly suffered, was crucified, died, and was buried, that he might reconcile the father to us, and be a sacrifice not only for original sin, but also for all the actual sins of men. likewise that he descended into hell (the place of departed spirits), and truly arose on the third day; then ascended to heaven, that he might sit at the right hand of the father, might perpetually reign over all creatures, and might sanctify those who believe in him, by sending into their hearts the holy spirit, who governs, consoles, quickens, and defends them against the devil and the power of sin. the same christ will return again openly, that he may judge the living and the dead, &c., according to the apostolic creed. article iv. - of justification. they in like manner teach, that men cannot be justified before god by their own strength, merits, or works; but that they are justified gratuitously for christ's sake, through faith; when they believe, that they are received into favor, and that their sins are remitted on account of christ, who made satisfaction for our transgressions by his death. this faith god imputes to us as righteousness. rom. iii. article v. - of the ministerial office. in order that we may obtain this faith, the ministerial office has been instituted, whose members are to teach the gospel, and administer the sacraments. for through the instrumentality of the word and sacraments, as means of grace, the holy spirit is given, who, in his own time and place (or more literally, when and where it pleases god), produces faith in those who hear the gospel message, namely, that god, for christ's sake, and not on account of any merit in us, justifies those who believe that on account of christ they are received into (the divine) favor. article vi. - concerning new obedience (or a christian life). they likewise teach, this faith must bring forth good fruits; and that it is our duty to perform those good works which god has commanded, because he has enjoined them, and not in the expectation of thereby meriting justification before him. for, remission of sins and justification are secured by faith; as the declaration of christ himself implies: "when ye shall have done all those things, say, we are unprofitable servants." the same thing is taught by the ancient ecclesiastical writers: for ambrose says, "this has been ordained by god, that he who believes in christ is saved without works, receiving remission of sins gratuitously through faith alone." article vii. - of the church. they likewise teach, that there will always be one holy church. the church is the congregation of the saints, in which the gospel is correctly taught and the sacraments are properly administered. and for the true unity of the church nothing more is required, than agreement concerning the doctrines of the gospel, and the administration of the sacraments. nor is it necessary, that the same human traditions, that is, rites and ceremonies instituted by men, should be everywhere observed. as paul says: "one faith, one baptism, one god and father of all," &c. article viii. - what the church is. although the church is properly a congregation of saints and true believers; yet in the present life, many hypocrites and wicked men are mingled with them. article ix. - concerning baptism. concerning baptism, our churches teach, that it is "a necessary ordinance," [note ] that it is a means of grace, and ought to be administered also to children, who are thereby dedicated to god, and received into his favor. article x. - of the lord's supper. in regard to the lord's supper they teach that christ is present with the communicants in the lord's supper, "under the emblems of bread and wine." [note ] article xi. - of confession. [as private confession and absolution, which are inculcated in this article, though in a modified form, have been universally rejected by the american lutheran church, the omission of this article is demanded by the principle on which the american recension of the augsburg confession is constructed; namely, to omit the several portions, which are rejected by the great mass of our churches in this country, and to add nothing in their stead.] [tr. note: bracketed in the original] article xii. - of repentance (after backsliding). concerning repentance they teach, that those who have relapsed into sin after baptism, may at any time obtain pardon, when they repent. but repentance properly consists of two parts. the one is contrition, or being struck with terrors of conscience, on account of acknowledged sin. the other is faith, which is produced by the gospel; which believes that pardon for sin is bestowed for christ's sake; which tranquilizes the conscience, and liberates it from fear. such repentance must be succeeded by good works as its fruits. article xiii. - of the use of the sacraments. concerning the use of the sacraments our churches teach, that they were instituted not only as marks of a christian profession amongst men; but rather as signs and evidences of the divine disposition towards us, tendered for the purpose of exciting and confirming the faith of those who use them. hence the sacraments ought to be received with faith in the promises which are exhibited and proposed by them. they therefore condemn the opinion of those who maintain, that the sacraments produce justification in their recipients as a matter of course, [note ] who do not teach that faith is necessary, in the reception of the sacraments, to the remission of sins. article xiv. - of church orders, (or the ministry.) concerning church orders they teach, that no person ought publicly to teach "or preach," [note ] in the church, or to administer the sacraments, without a regular call. article xv. - of religious ceremonies. concerning ecclesiastical ceremonies they teach, that those ceremonies ought to be observed, which can be attended to without sin, and which promote peace and good order in the church, such as certain holy-days, festivals, &c. concerning matters of this kind, however, men are cautioned, lest their consciences be burdened, as though such observances were necessary to salvation. they are also admonished that human traditionary observances, instituted with a view to appease god, and to merit his favor, and make satisfaction for sins, are contrary to the gospel and the doctrine of faith "in christ." [note ] wherefore vows and traditionary observances concerning meats, days, &c., instituted to merit grace and make satisfaction for sins, are useless, and contrary to the gospel. article xvi. - of political affairs. in regard to political affairs our churches teach that legitimate political enactments are good works of god; that it is lawful for christians to hold civil offices, to pronounce judgment, and decide cases according to existing laws; to inflict just punishment, wage just wars, and serve in them; to make lawful contracts; hold property; to make oath when required by the magistrate, to marry, and to be married. hence christians ought necessarily to yield obedience to their civil officers and laws; unless they should command something sinful; in which case it is a duty to obey god rather than man. acts v. . article xvii. - of christ's return to judgment. our churches also teach, that at the end of the world, christ will appear for judgment; that he will raise all the dead; that he will bestow upon the pious and elect eternal life and endless joys, but will condemn wicked men and devils to be punished without end. article xviii. - of free will. concerning free will our churches teach, that the human will possesses some liberty for the performance of civil duties, and for the choice of those things lying within the control of reason. but it does not possess the power, without the influence of the holy spirit, of being just before god, or yielding spiritual obedience: for the natural man receiveth not the things which are of the spirit of god: but this is accomplished in the heart, when the holy spirit is received through the word. the same is declared by augustine in so many words: "we confess that all men have a free will, which possesses the judgment of reason, by which they cannot indeed, without the divine aid, either begin or certainly accomplish what is becoming in things relating to god; but only in 'outward' [note ] works of the present life, as well good as evil. in good works, i say, which arise from our natural goodness, such as to choose to labor in the field, to eat and drink, to choose to have a friend, to have clothing, to build a house, to take a wife, to feed cattle, to learn various and useful arts, or to do any good thing relative to this life; all which things, however, do not exist without the divine government; yea, they exist and begin to be from him and through him. and in evil works (men have a free will), such as to choose to worship an idol, to will to commit murder," &c. it is not possible by the mere powers of nature, without the aid of the holy spirit, to love god above all things, and to do his commands according to their intrinsic design. for, although nature may be able, after a certain manner, to perform external actions, such as to abstain from theft, from murder, &c., yet it cannot perform the inner motions, such as the fear of god, faith in god, chastity, patience, &c. article xix. - of the author of sin. on this subject they teach, that, although god is the creator and preserver of nature, the cause of sin must be sought in the depraved will of the devil and of wicked men, which, when destitute of divine aid, turns itself away from god: agreeably to the declaration of christ, "when he speaketh a lie, he speaketh of his own." - john viii. . article xx. - of good works. our writers are falsely acccused [sic] of prohibiting good works. their publications on the ten commandments, and other similar subjects, show, that they gave good instructions concerning all the different stations and duties of life, and explained what course of conduct, in any particular calling, is pleasing to god. concerning these things, preachers formerly said very little, but urged the necessity of puerile and useless works, such as certain holy-days, fasts, brotherhoods, pilgrimages, worship of saints, rosaries, monastic vows, &c. these useless things, our adversaries, having been admonished, now unlearn, and no longer teach as formerly. moreover, they now begin to make mention of faith, about which they formerly observed a marvellous [sic] silence. they now teach, that we are not justified by works alone, but join faith to works, and maintain that we are justified by faith and works. this doctrine is more tolerable than their former belief, and is calculated to impart more consolation to the mind. inasmuch, then, as the doctrine concerning faith, which should be regarded as a principal one by the church, had so long been unknown; for all must confess, that concerning the righteousness of faith, the most profound silence reigned in their sermons, and the doctrine concerning works alone was discussed in the churches; our divines have admonished the churches as follows:- first, that our works cannot reconcile god, or merit the remission of sins, grace, and justification: but this we can attain only by faith, when we believe that we are received into favor, for christ's sake, who alone is appointed our mediator and propitiatory sacrifice, by whom the father can be reconciled. he, therefore, who expects to merit grace by his works, casts contempt on the merits and grace of christ, and is seeking the way to god, in his own strength, without the saviour; who nevertheless has told us, "i am the way, the truth, and the life." this doctrine concerning faith, is incessantly inculcated by the apostle paul (ephes. ii), "ye are saved by grace, through faith, and that not of yourselves; it is the gift of god," not of works, &c. and, lest any one should cavil at our interpretation, and charge it with novelty, we state that this whole matter is supported by the testimony of the fathers. for augustine devotes many volumes to the defence of grace, and the righteousness of faith, in opposition to the merit of good works. and ambrosius, on the calling of he gentiles, &c., inculcates the same doctrine. for thus he says, concerning the calling of the gentiles: "redemption by the blood of christ is of little value, nor is the honor of human works subordinated to the mercy of god, if justification, which is of grace, is supposed to be merited by previous works, so as to be not the gift of him that bestows it, but the reward of him that earned it." but, although this doctrine is despised by the inexperienced, the consciences of the pious and timid find it a source of much consolation, for they cannot attain peace of conscience in any works, but in faith alone, when they entertain the confident belief that, for christ's sake, god is reconciled to them. thus paul teaches us (rom. v.), "being justified by faith, we have peace with god." this whole doctrine must be referred to the conflict in the conscience of the alarmed sinner, nor can it be otherwise understood. hence the inexperienced and worldly-minded are much mistaken, who vainly imagine that the righteousness of the christian is nothing else than what in common life and in the language of philosophy is termed morality. formerly, the consciences of men were harassed by the doctrine of works, nor did they hear any consolation from the gospel. some conscience drove into deserts, and into monasteries, hoping there to merit the divine favor by a monastic life. others invented different kinds of works, to merit grace, and make satisfaction for their sins. there was therefore the utmost necessity, that this doctrine concerning faith in christ should be inculcated anew; in order that timid minds might find consolation, and know that justification and the remission of sins are obtained by faith in the saviour. the people are also now instructed, that faith does not signify a mere historical belief, such as wicked men and devils have; but that, in addition to a historical belief, it includes an acquaintance with the consequences of the history, such as remission of sins, by grace through christ, righteousness, &c., &c. now, he who knows that the father is reconciled to him through christ, possesses a true acquaintance with god, confides in his providence, and calls upon his name: and is therefore not without god, as are the gentiles. for the devil and wicked men cannot believe the article concerning the remission of sins. but they hate god as an enemy, do not call upon his name, nor expect any thing good at his hands. augustine, in speaking of the word faith, admonishes the reader that in scripture this word does not signify mere knowledge, such as wicked men possess, but that confidence or trust, by which alarmed sinners are comforted and lifted up. we, moreover, teach, that the performance of works is necessary, because it is commanded of god, and not because we expect to merit grace by them. pardon of sins and grace are obtained only by faith. and because the holy spirit is received by faith the heart of man is renovated, and new affections produced, that he may be able to perform good works. accordingly, ambrosius states, faith is the source of holy volitions and an upright life. for the faculties of man, unaided by the holy spirit, are replete with sinful propensities, and too feeble to perform works that are good in the sight of god. they are moreover under the influence of satan, who urges men to various sins, and impious opinions, and open crimes; as may be seen in the examples of the philosophers who, though they endeavored to lead moral lives, failed to accomplish their designs, and were guilty of many notorious crimes. such is the imbecility of man, when he undertakes to govern himself by his own strength, without faith and the holy spirit. from all this it is manifest, that our doctrine, instead of being charged with prohibiting good works, ought much rather to be applauded, for teaching the manner in which truly good works can be performed. for, without faith, human nature is incapable of performing the duties either of the first or second table. without it, man does not call upon god, nor expect any thing from him, nor bear the cross: but seeks refuge amongst men, and reposes on human aid. hence, when faith and confidence in god are wanting, all evil desires and human schemes reign in the heart; wherefore christ also says, "without me ye can do nothing" (john xv.); and the church responds, without thy favor there is nothing good in man. article xxi. - of the invocation of saints. concerning the invocation of saints our churches teach, that the saints ought to be held in remembrance, in order that we may, each in his own calling, imitate their faith and good works; that the emperor may imitate the example of david, in carrying on war to expel the turks from our country; for both are kings. but the sacred volume does not teach us to invoke saints or to seek aid from them. for it proposes christ to us us our only mediator, propitiation, high priest, and intercessor. on his name we are to call, and he promises, that he will hear our prayers, and highly approves of this worship, viz.: that he should be called upon in every affliction ( john ii.): "if any one sin, we have an advocate with the father," &c. this is about the substance of our doctrines, from which it is evident that they contain nothing inconsistent with the scriptures. under these circumstances, those certainly judge harshly, who would have us regarded as heretics. but the difference of opinion between us (and the romanists) relates to certain abuses, which have crept into the (romish) churches without any good authority; in regard to which, if we do differ, the bishops ought to treat us with lenity, and tolerate us, on account of the confession which we have just made. note . german reading. note . german reading. note . ex opere operato, from the mere outward performance of the act. note . german reading. note . german reading. note . german copy. index. absolution, form of, , . additions, no heterogeneous ones to be made to the divinely constituted church, . alterations in augsburg confession by melancthon, . american, lutheran, has no reference to place of birth, . american recension, digest of, . --------- --------- originated from respect to augsburg confession, . anecdote of the leyden cobbler, . --------- of melancthon's mother, . apology to augsburg confession, . apostles' creed, when and by whom formed, . arnold on the diet at augsburg, . athanasian creed adopted, . augsburg diet, papists predominant at, . --------- --------- melancthon's alarm at, . --------- --------- subscription to, not required in luther's time, . --------- --------- itself a disclaimer of error, . --------- --------- practice of requiring assent to, rejected, by the fathers of pennsylvania synod fifty years ago, . augsburg confession, disadvantages under which it was prepared, . --------- --------- dissented from by dr. lochman, . --------- --------- parts of, omitted by him in his edition, . --------- --------- dissented from by many of our principal divines, , . aurifaber's narrative of augsburg diet, . bachman, dr., dissents from symbolical books, . baptism, its influence on adults, - . --------- --------- infants, , , . baptismal regeneration, see regeneration baptismal. basel, synod of, it conceded both kinds, . bible, luther's deep sense of obligation to, . --------- true and infallible symbol, . bishops, reformers willing again to submit to them, . bohemians claim eucharist entire, . campegius, letter of melancthon to, . canon of the mass, , . ceremonies of the mass, . church of christ, importance of the, . --------- no essential additions to be made to her, . confession, dr. plank on, . --------- private, unscriptural, . --------- how performed, - . concessions, melancthon's, , . --------- of the reformers to papists, . concluding remarks, - . controversy, religious, sometimes necessary and useful, . --------- how it should be conducted, . --------- the present commenced by old lutherans, . creed of the council of nice, . creeds not commanded by the bible, . --------- only inferential, . --------- human, all uninspired, . --------- not all changes in, to be deprecated, . --------- must be conformed to bible truth in every age, , . definite platform, its origin, . --------- --------- its authors not agitators, . --------- --------- not a new rejection of errors, . --------- --------- retains more of the augsburg confession than the general synod's pledge, . --------- --------- adopted by several synods, . --------- --------- misunderstood, . --------- --------- an unofficial proposal till adopted by synods,--right to make it, . --------- --------- claimed no authority till adopted, . denomination, a christian bound not to defend, but to reject the errors of its symbols, . depravity natural, a scriptural doctrine, , . design of this work, , . disadvantages attending the preparation of augsburg confession, . disclaimer, synodical, . doctrine, fundamental, list of, . duty of a church to test her creed by scripture, . --------- --------- to alter her creed if found erroneous, , - . --------- --------- cannot be to deny the truth, . elevation of the host, long retained by luther, . endress, dr., disavows parts of the augsburg confession, . episcopal church in america changed her standards, . eucharist, the symbols on, , , . --------- real presence of christ's body in, refuted, - . --------- supposed sin-forgiving power of, not scriptural, - . exorcism, altered interpretation of, . --------- long retained in some parts of the church, , &c. --------- koellner, guericke, other authorities, . --------- ascertained facts in the case, . faber, his attempted refutation of augsburg confession, . faith, a living, always required for pardon, . forgiveness of sin belongs to god alone, , &c. form of concord rejected by a large part of the lutheran church, . --------- --------- acknowledges the right of altering confessions, . fuhrman on the mass, . fundamental doctrine, what? . funk on private confession, . general synod, liberality of her basis, . golden age of the christian church, . gospel, life of the, the true life of a church, . hagenbach, dr., on bodily presence in the supper, . hazelius, dr., on the diet of augsburg, . --------- dr., dissents from the augsburg confession, . history of american lutheran church, . host, elevation of, long retained, . improvement of erroneous creeds creditable to a church, . investigation the safeguard of religious truth, . jacobsen, professor, on confession, . jonas, justus, luther's letter to, . justification, faith and not the sacraments the immediate condition of, . keys, power of, , . knapp, dr., not symbolic, . --------- on the eucharist, . --------- influence of the sacraments defined, . koecher, dr., views of the duty of a church to correct her confession, . larger catechism of luther rejected, . latin hymns in the mass, . life, the true, of the church, what? . lintner, dr., dissents from the augsburg confession, . lochman, dr., omits large portions of the augsburg confession in his recension, . lord's supper, see eucharist. luther, the protestant princes abstain from consulting him during the diet at augsburg, . --------- progressive reformer, . --------- his use of the word mass, , &c. --------- engaged in constant controversy, . --------- was originally pledged to the whole romish system, . --------- enlightened by the study of scripture, . --------- never signed any confession of faith, . --------- his defiance of papists, . --------- his letter to lazarus spengler, , to hausmann, , to jonas, . --------- acknowledges the imperfection of the reformation, . --------- his oath of obedience to papacy, . --------- his sense of obligation to the bible, . lutheran church, american, founded on independent or congregational, or republican principles, , . mass, closet, early rejected, . --------- public, rejected after augsburg diet, . --------- ceremonies of, retained by augsburg confession, , . --------- its nature, , . --------- reformers trained to its papal use, . --------- the usus loquendi of the word, , , - . --------- distinct from sacrament or lord's supper, , &c., . --------- canon of, what, . --------- luther's definition of, . --------- meaning, in the symbols, , &c., . mann, rev., misapplies the word heretic, . --------- misapprehends the profession of the new school lutherans, . melancthon, his concessions to popery, , . --------- luther's rebuke for his concessions, , . --------- on the mass, - . --------- letters to luther, , , , . [sic] --------- advice to his mother, . --------- did not regard the augsburg confession as perfect, . --------- ready to submit to romish bishops again, . --------- describes his danger and depression at the diet, . --------- complains about the indifference of the princes to consult luther, . --------- his remarkable letter to campegius, . methodists, episcopal, made extensive changes in the thirty-nine articles, . miller, dr. g. b., dissents from the augsburg confession, . mosheim, dr., , . murdock, dr., on the mass, . natural depravity, a scriptural doctrine, , . --------- --------- reality of it taught by the author, , . new creed, advocated by some, . our church, right or wrong, an unchristian motto, . obedience, offered to the romish church by melancthon, to obtain peace, . pardon or justification, faith the condition of, . peculiarities of our church when scriptural, to be retained, . plank, dr., on confession, . platform, definite, see definite platform. political institutions less important than the church, . popular theology, reference to, . presbyterians changed their confession, . private confession, how performed, . --------- --------- rejected, . public confession substituted for private, . puseyism, . --------- flatters the vanity of ministers, . question, the true state of, . rationalism, unjustly charged on some american writers by germans, , . recension, american, digest of, . reformation, time of, at the diet, not favorable to the formation of a full, impartial creed, , . reformers, progressive, , , . --------- fallible men, . refutation, papal, of augsburg confession, . --------- distinguishes between mass and eucharist, . reinhard, dr., not symbolic, , . reply to rev. mann's general observations, - . responsibility, fearful, of disseminating error in creeds, . right of ministers to dissent from the augsburg confession conceded, . reformer's, the, if living would themselves reject these errors, . --------- were educated till adult age in all the superstitions of rome, . regeneration, baptismal, , &c. --------- --------- taught by the symbolical books, , , . --------- --------- taught by the reformers, - . --------- --------- taught by the early theologians, , &c. regeneration, baptismal, influence of this doctrine on the pulpit, , &c. rufinus' report on the origin of the apostles' creed, . romanists and puseyites in error, . sabbath, views of the reformers on, , , , &c. --------- ruecker, hengstenberg, waler, on, , . sacraments, their relation to pardon or justification, . schaeffer, dr. f. c., dissents from the augsburg confession, . schaff, dr., an inadvertence corrected, , . schultz, dr., on german theology, . scriptures, why better understood more than three centuries ago, . siegel, on history of the mass, ; confession, . sin, pardon of, belongs to god, , &c. smalcald articles, more decided, . --------- --------- rejected by sweden and denmark, . smaller catechism of luther, rejected in sweden, . spalatin, his abstract of augsburg confession, . --------- distinguishes between mass and lord's supper, . standpoint of the american lutheran church, . storr, dr., . symbolism, post-lutheran and ultra-lutheran, . symbolic, what makes a book such, , . symbols, departure of german theologians from, . symbolic system, when introduced, . --------- --------- no part of original lutheranism, . symbol, the mother, of protestantism retained, . synods, general, doctrinal basis defended, . theologians, german, unsymbolic, . theological seminary, liberality of her doctrinal basis, . topics discussed in this work, . truth fears not investigation, . ultra-lutherans must unchurch the lutherans of luther's lifetime, . war on the platform by old lutherans, offensive and not defensive war, . western synods, the platform primarily designed for them . word of god, the inspired, complete, . --------- --------- the only creed used in the apostolic age, . zwingle's confession, . [tr. note: after the index, the copy transcribed includes a page catalog of books available from the publisher t. newton kurtz, baltimore, maryland which, in accordance with project gutenberg guidelines, was not transcribed. the introductory statement, however, is transcribed below; the first lines all appeared in different type fonts and sizes.] catalogue of standard lutheran and valuable miscellaneous works, published and offered for sale by t. newton kurtz, publisher, bookseller and stationer, no. west pratt street, baltimore, md. orders for any of the books in the following catalogue (which can be sent per mail at the rate of one cent per oz. if pre paid), or for anything else in the book and stationery line, will be promptly attended to if addressed to t. newton kurtz, no. pratt street, baltimore, md. a treatise on good works together with the letter of dedication by dr. martin luther, introduction . the occasion of the work.--luther did not impose himself as reformer upon the church. in the course of a conscientious performance of the duties of his office, to which he had been regularly and divinely called, and without any urging on his part, he attained to this position by inward necessity. in he received his appointment as the standing substitute for the sickly city pastor, simon heinse, from the city council of wittenberg. before this time he was obliged to preach only occasionally in the convent, apart from his activity as teacher in the university and convent. through this appointment he was in duty bound, by divine and human right, to lead and direct the congregation at wittenberg on the true way to life, and it would have been a denial of the knowledge of salvation which god had led him to acquire, by way of ardent inner struggles, if he had led the congregation on any other way than the one god had revealed to him in his word. he could not deny before the congregation which had been intrusted to his care, what up to this time he had taught with ever increasing clearness in his lectures at the university--for in the lectures on the psalms, which he began to deliver in , he declares his conviction that faith alone justifies, as can be seen from the complete manuscript, published since , and with still greater clearness from his commentary on the epistle to the romans ( - ), which is accessible since ; nor what he had urged as spiritual adviser of his convent brethren when in deep distress--compare the charming letter to georg spenlein, dated april , . luther's first literary works to appear in print were also occasioned by the work of his calling and of his office in the wittenberg congregation. he had no other object in view than to edify his congregation and to lead it to christ when, in , he published his first independent work, the explanation of the seven penitential psalms. on oct of the same year he published his theses against indulgences. these were indeed intended as controversial theses for theologians, but at the same time it is well known that luther was moved by his duty toward his congregation to declare his position in this matter and to put in issue the whole question as to the right and wrong of indulgences by means of his theses. his sermon of indulgences and grace, occasioned by tetzel's attack and delivered in the latter part of march, , as well as his sermon of penitence, delivered about the same time, were also intended for his congregation. before his congregation (sept., -feb., ) he delivered the sermons on the ten commandments, which were published in and the sermons on the lord's prayer, which were also published in by agricola. though luther in the same year published a series of controversial writings, which were occasioned by attacks from outside sources, viz., the resolutiones disputationis de virtute indulgentiarum, the asterisci adversus obeliscos joh. eccii, and the ad dialogum silv. prieriatis responsio, still he never was diverted by this necessary rebuttal from his paramount duty, the edification of the congregation. the autumn of the year , when he was confronted with cajetan, as well as the whole year of , when he held his disputations with eck, etc., were replete with disquietude and pressing labors; still luther served his congregation with a whole series of writings during this time, and only regretted that he was not entirely at its disposal. of such writings we mention: explanation of the lord's prayer for the simple laity (an elaboration of the sermons of ); brief explanation of the ten commandments; instruction concerning certain articles, which might be ascribed and imputed to him by his adversaries; brief instruction how to confess; of meditation on the sacred passion of christ; of twofold righteousness; of the matrimonial estate; brief form to understand and to pray the lord's prayer; explanation of the lord's prayer "vor sich und hinter sich"; of prayer and processions in rogation week; of usury; of the sacrament of penitence; of preparation for death; of the sacrament of baptism; of the sacrament of the sacred body; of excommunication. with but few exceptions these writings all appeared in print in the year , and again it was the congregation which luther sought primarily to serve. if the bounds of his congregation spread ever wider beyond wittenberg, so that his writings found a surprisingly ready sale, even afar, that was not luther's fault. even the tessaradecas consolatoria, written in and printed in , a book of consolation, which was originally intended for the sick elector of saxony, was written by him only upon solicitation from outside sources. to this circle of writings the treatise of good works also belongs though the incentive for its composition came from george spalatin, court-preacher to the elector, who reminded luther of a promise he had given, still luther was willing to undertake it only when he recalled that in a previous sermon to his congregation he occasionally had made a similar promise to deliver a sermon on good works; and when luther actually commenced the composition he had nothing else in view but the preparation of a sermon for his congregation on this important topic. but while the work was in progress the material so accumulated that it far outgrew the bounds of a sermon for his congregation. on march . he wrote to spalatin that it would become a whole booklet instead of a sermon; on may . he again emphasizes the growth of the material; on may . he speaks of its completion at an early date, and on june . he could send melanchthon a printed copy. it was entitled: von den guten werckenn: d. m. l. vuittenberg. on the last page it bore the printer's mark: getruck zu wittenberg bey dem iungen melchior lotther. im tausent funfhundert vnnd zweyntzigsten jar. it filled not less than leaves, quarto. in spite of its volume, however, the intention of the book for the congregation remained, now however, not only for the narrow circle of the wittenberg congregation, but for the christian layman in general. in the dedicatory preface luther lays the greatest stress upon this, for he writes: "though i know of a great many, and must hear it daily, who think lightly of my poverty and say that i write only small sexternlein (tracts of small volume) and german sermons for the untaught laity, i will not permit that to move me. would to god that during my life i had served but one layman for his betterment with all my powers; it would be sufficient for me, i would thank god and suffer all my books to perish thereafter.... most willingly i will leave the honor of greater things to others, and not at all will i be ashamed of preaching and writing german to the untaught laity." since luther had dedicated the afore-mentioned tessaradecas consolatoria to the reigning prince, he now, probably on spalatin's recommendation, dedicated the treatise on good works to his brother john, who afterward, in , succeeded frederick in the electorate. there was probably good reason for dedicating the book to a member of the reigning house. princes have reason to take a special interest in the fact that preaching on good works should occur within their realm, for the safety and sane development of their kingdom depend largely upon the cultivation of morality on the part of their subjects. time and again the papal church had commended herself to princes and statesmen by her emphatic teaching of good works. luther, on the other hand, had been accused--like the apostle paul before him (rom. )--that the zealous performance of good works had abated, that the bonds of discipline had slackened and that, as a necessary consequence, lawlessness and shameless immorality were being promoted by his doctrine of justification by faith alone. before the rumor had already spread that luther intended to do away with good works. duke george of saxony had received no good impression from a sermon luther had delivered at dresden, because he feared the consequences which luther's doctrine of justification by faith alone might have upon the morals of the masses. under these circumstances it would not have been surprising if a member of the electoral house should harbor like scruples, especially since the full comprehension of luther's preaching on good works depended on an evangelical understanding of faith, as deep as was luther's own. the middle ages had differentiated between fides informis, a formless faith, and fides formata or informata, a formed or ornate faith. the former was held to be a knowledge without any life or effect, the latter to be identical with love for, as they said, love which proves itself and is effective in good works must be added to the formless faith, as its complement and its content, well pleasing to god. in luther's time every one who was seriously interested in religious questions was reared under the influence of these ideas. now, since luther had opposed the doctrine of justification by love and its good works, he was in danger of being misunderstood by strangers, as though he held the bare knowledge and assent to be sufficient for justification, and such preaching would indeed have led to frivolity and disorderly conduct. but even apart from the question whether or not the brother of the elector was disturbed by such scruples, luther must have welcomed the opportunity, when the summons came to him, to dedicate his book of good works to a member of the electoral house. at any rate the book could serve to acquaint him with the thoughts of his much-abused pastor and professor at wittenberg, for never before had luther expressed himself on the important question of good works in such a fundamental, thorough and profound way. . the contents of the work.--a perusal of the contents shows that the book, in the course of its production, attained a greater length than was originally intended. to this fact it must be attributed that a new numeration of sections begins with the argument on the third commandment, and is repeated at every commandment thereafter, while before this the sections were consecutively numbered. but in spite of this, the plan of the whole is clear and lucid. evidently the whole treatise is divided into two parts: the first comprising sections - , while the second comprises all the following sections. the first, being fundamental, is the more important part. luther well knew of the charges made against him that "faith is so highly elevated" and "works are rejected" by him; but he knew, too, that "neither silver, gold and precious stone, nor any other precious thing had experienced so much augmentation and diminution" as had good works "which should all have but one simple goodness, or they are nothing but color, glitter and deception." but especially was he aware of the fact that the church was urging nothing but the so-called self-elected works, such as "running to the convent, singing, reading, playing the organ, saying the mass, praying matins, vespers, and other hours, founding and ornamenting churches, altars, convents, gathering chimes, jewels, vestments, gems and treasures, going to rome and to the saints, curtsying and bowing the knees, praying the rosary and the psalter," etc., and that she designated these alone as truly good works, while she represented the faithful performance of the duties of one's calling as a morality of a lower order. for these reasons it is luther's highest object in this treatise to make it perfectly clear what is the essence of good works. whenever the essence of good works has been understood, then the accusations against him will quickly collapse. in the fundamental part he therefore argues: "truly good works are not self-elected works of monastic or any other holiness, but such only as god has commanded, and as are comprehended within the bounds of one's particular calling, and all works, let their name be what it may, become good only when they flow from faith, the first, greatest, and noblest of good works." (john : .) in this connection the essence of faith, that only source of all truly good works, must of course be rightly understood. it is the sure confidence in god, that all my doing is wellpleasing to him; it is trust in his mercy, even though he appears angry and puts sufferings and adversities upon us; it is the assurance of the divine good will even though "god should reprove the conscience with sin, death and hell, and deny it all grace and mercy, as though he would condemn and show his wrath eternally." where such faith lives in the heart, there the works are good "even though they were as insignificant as the picking up of a straw"; but where it is wanting, there are only such works as "heathen, jew and turk" may have and do. where such faith possesses the man, he needs no teacher in good works, as little as does the husband or the wife, who only look for love and favor from one another, nor need any instruction therein "how they are to stand toward each other, what they are to do, to leave undone, to say, to leave unsaid, to think." this faith, luther continues, is "the true fulfilment of the first commandment, apart from which there is no work that could do justice to this commandment." with this sentence he combines, on the one hand, the whole argument on faith, as the best and noblest of good works, with his opening proposition (there are no good works besides those commanded of god), and, on the other hand, he prepares the way for the following argument, wherein he proposes to exhibit the good works according to the ten commandments. for the first commandment does not forbid this and that, nor does it require this and that; it forbids but one thing, unbelief; it requires but one thing, faith, "that confidence in god's good will at all times." without this faith the best works are as nothing, and if man should think that by them he could be well-pleasing to god, he would be lowering god to the level of a "broker or a laborer who will not dispense his grace and kindness gratis." this understanding of faith and good works, so luther now addresses his opponents, should in fairness be kept in view by those who accuse him of declaiming against good works, and they should learn from it, that though he has preached against "good works," it was against such as are falsely so called and as contribute toward the confusion of consciences, because they are self-elected, do not flow from faith, and are done with the pretension of doing works well-pleasing to god. this brings us to the end of the fundamental part of the treatise. it was not luther's intention, however, to speak only on the essence of good works and their fundamental relation to faith; he would show, too, how the "best work," faith, must prove itself in every way a living faith, according to the other commandments. luther does not proceed to this part, however, until in the fundamental part he has said with emphasis, that the believer, the spiritual man, needs no such instruction (i. timothy : ), but that he of his own accord and at all times does good works "as his faith, his confidence, teaches him." only "because we do not all have such faith, or are unmindful of it," does such instruction become necessary. nor does he proceed until he has applied his oft repeated words concerning the relation of faith to good works to the relation of the first to the other commandments. from the fact, that according to the first commandment, we acquire a pure heart and confidence toward god, he derives the good work of the second commandment, namely, "to praise god, to acknowledge his grace, to render all honor to him alone." from the same source he derives the good work of the third commandment, namely, "to observe divine services with prayer and the hearing of preaching, to incline the imagination of our hearts toward god's benefits, and, to that end, to mortify and overcome the flesh." from the same source he derives the works of the second table. the argument on the third and fourth commandments claims nearly one-half of the entire treatise. among the good works which, according to the third commandment, should be an exercise and proof of faith, luther especially mentions the proper hearing of mass and of preaching, common prayer, bodily discipline and the mortification of the flesh, and he joins the former and the latter by an important fundamental discussion of the new testament conception of sabbath rest. luther discusses the fourth commandment as fully as the third. the exercise of faith, according to this commandment, consists in the faithful performance of the duties of children toward their parents, of parents toward their children, and of subordinates toward their superiors in the ecclesiastical as well as in the common civil sphere. the various duties issue from the various callings, for faithful performance of the duties of one's calling, with the help of god and for god's sake, is the true "good work." as he now proceeds to speak of the spiritual powers, the government of the church, he frankly reveals their faults and demands a reform of the present rulers. honor and obedience in all things should be rendered unto the church, the spiritual mother, as it is due to natural parents, unless it be contrary to the first three commandments. but as matters stand now the spiritual magistrates neglect their peculiar work, namely, the fostering of godliness and discipline, like a mother who runs away from her children and follows a lover, and instead they undertake strange and evil works, like parents whose commands are contrary to god. in this case members of the church must do as godly children do whose parents have become mad and insane. kings, princes, the nobility, municipalities and communities must begin of their own accord and put a check to these conditions, so that the bishops and the clergy, who are now too timid, may be induced to follow. but even the civil magistrates must also suffer reforms to be enacted in their particular spheres; especially are they called on to do away with the rude "gluttony and drunkenness," luxury in clothing, the usurious sale of rents and the common brothels. this, by divine and human right, is a part of their enjoined works according to the fourth commandment. luther, at last, briefly treats of the second table of the commandments, but in speaking of the works of these commandments he never forgets to point out their relation to faith, thus holding fast this fundamental thought of the book to the end. faith which does not doubt that god is gracious, he says, will find it an easy matter to be graciously and favorably minded toward one's neighbor and to overcome all angry and wrathful desires. in this faith in god the spirit will teach us to avoid unchaste thoughts and thus to keep the sixth commandment. when the heart trusts in the divine favor, it cannot seek after the temporal goods of others, nor cleave to money, but according to the seventh commandment, will use it with cheerful liberality for the benefit of the neighbor. where such confidence is present there is also a courageous, strong and intrepid heart, which will at all times defend the truth, as the eighth commandment demands, whether neck or coat be at stake, whether it be against pope or kings. where such faith is present there is also strife against the evil lust, as forbidden in the ninth and tenth commandments, and that even unto death. . the importance of the work.--inquiring now into the importance of the book, we note that luther's impression evidently was perfectly correct, when he wrote to spalatin, long before its completion--as early as march .--that he believed it to be better than anything he had heretofore written. the book, indeed, surpasses all his previous german writings in volume, as well as all his latin and german ones in clearness, richness and the fundamental importance of its content. in comparison with the prevalent urging of self-elected works of monkish holiness, which had arisen from a complete misunderstanding of the so-called evangelical counsels (comp. esp. matthew : - ) and which were at that time accepted as self-evident and zealously urged by the whole church, luther's argument must have appeared to all thoughtful and earnest souls as a revelation, when he so clearly amplified the proposition that only those works are to be regarded as good works which god has commanded, and that therefore, not the abandoning of one's earthly calling, but the faithful keeping of the ten commandments in the course of one's calling, is the work which god requires of us. over against the wide-spread opinion, as though the will of god as declared in the ten commandments referred only to the outward work always especially mentioned, luther's argument must have called to mind the explanation of the law, which the lord had given in the sermon on the mount, when he taught men to recognize only the extreme point and manifestation of a whole trend of thought in the work prohibited by the text, and when he directed christians not to rest in the keeping of the literal requirement of each commandment, but from this point of vantage to inquire into the whole depth and breadth of god's will--positively and negatively--and to do his will in its full extent as the heart has perceived it. though this thought may have been occasionally expressed in the expositions of the ten commandments which appeared at the dawn of the reformation, still it had never before been so clearly recognized as the only correct principle, much less had it been so energetically carried out from beginning to end, as is done in this treatise. over against the deep-rooted view that the works of love must bestow upon faith its form, its content and its worth before god, it must have appeared as the dawn of a new era (galatians : - ) when luther in this treatise declared, and with victorious certainty carried out the thought, that it is true faith which invests the works, even the best and greatest of works, with their content and worth before god. this proposition, which luther here amplifies more clearly than ever before, demanded nothing less than a breach with the whole of prevalent religious views, and at that time must have been perceived as the discovery of a new world, though it was no more than a return to the clear teaching of the new testament scriptures concerning the way of salvation. this, too, accounts for the fact that in this writing the accusation is more impressively repelled than before, that the doctrine of justification by faith alone resulted in moral laxity, and that, on the other hand, the fundamental and radical importance of righteousness by faith for the whole moral life is revealed in such a heart-refreshing manner. luther's appeal in this treatise to kings, princes, the nobility, municipalities and communities, to declare against the misuse of spiritual powers and to abolish various abuses in civil life, marks this treatise as a forerunner of the great reformation writings, which appeared in the same year ( ), while, on the other hand, his espousal of the rights of the "poor man"--to be met with here for the first time--shows that the monk of witttenberg, coming from the narrow limits of the convent, had an intimate and sympathetic knowledge of the social needs of his time. thus he proved by his own example that to take a stand in the center of the gospel does not narrow the vision nor harden the heart, but rather produces courage in the truth and sympathy for all manner of misery. luther's contemporaries at once recognized the great importance of the treatise, for within the period of seven months it passed through eight editions; these were followed by six more editions between the years of and ; in it was translated into latin, and in this form passed through three editions up to the year ; and all this in spite of the fact that in those years the so-called three great reformation writings of were casting all else into the shadow. melanchthon, in a contemporaneous letter to john hess, called it luther's best book. john mathesius, the well-known pastor at joachimsthal and luther's biographer, acknowledged that he had learned the "rudiments of christianity" from it. even to-day this book has its peculiar mission to the church. the seeking after self-elected works, the indolence regarding the works commanded of god, the foolish opinion, that the path of works leads to god's grace and good-will, are even to-day widely prevalent within the kingdom of god. to all this luther's treatise answers: be diligent in the works of your earthly calling as commanded of god, but only after having first strengthened, by the consideration of god's mercy, the faith within you, which is the only source of all truly good works and well-pleasing to god. m. reu. wartburg seminary, dubuque, iowa. treatise on good works dedication jesus to the illustrious, high-born prince and lord, john duke of saxony, landgrave of thuringia, margrave of meissen, my gracious lord and patron. illustrious, high-born prince, gracious lord! my humble duty and my feeble prayer for your grace always remembered! for a long time, gracious prince and lord, i have wished to show my humble respect and duty toward your princely grace, by the exhibition of some such spiritual wares as are at my disposal; but i have always considered my powers too feeble to undertake anything worthy of being offered to your princely grace. since, however, my most gracious lord frederick, duke of saxony, elector and vicar of the holy roman empire, your grace's brother, has not despised, but graciously accepted my slight book, dedicated to his electoral grace, and now published--though such was not my intention, i have taken courage from his gracious example and ventured to think that the princely spirit, like the princely blood, may be the same in both of you, especially in gracious kindness and good will. i have hoped that your princely grace likewise would not despise this my humble offering which i have felt more need of publishing than an other of my sermons or tracts. for the greatest of all questions has been raised, the question of good works; in which is practised immeasurably more trickery and deception than in anything else, and in which the simpleminded man is so easily misled that our lord christ has commanded us to watch carefully for the sheep's clothings under which the wolves hide themselves. neither silver, gold, precious stones, nor any rare thing has such manifold alloys and flaws as have good works, which ought to have a single simple goodness, and without it are mere color, show and deceit. and although i know and daily hear many people, who think slightingly of my poverty, and say that i write only little pamphlets and german sermons for the unlearned laity, this shall not disturb me. would to god i had in all my life, with all the ability i have, helped one layman to be better! i would be satisfied, thank god, and be quite willing then to let all my little books perish. whether the making of many great books is an art and a benefit to the church, i leave others to judge. but i believe that if i were minded to make great books according to their art, i could, with god's help, do it more readily perhaps than they could prepare a little discourse after my fashion. if accomplishment were as easy as persecution, christ would long since have been cast out of heaven again, and god's throne itself overturned. although we cannot all be writers, we all want to be critics. i will most gladly leave to any one else the honor of greater things, and not be at all ashamed to preach and to write in german for the unlearned laymen. although i too have little skill in it, i believe that if we had hitherto done, and should henceforth do more of it, christendom would have reaped no small advantage, and have been more bene fited by this than by the great, deep books and quaestiones, which are used only in the schools, among the learned. then, too, i have never forced or begged any one to hear me, or to read my sermons. i have freely ministered in the church of that which god has given me and which i owe the church. whoever likes it not, may hear and read what others have to say. and if they are not willing to be my debtors, it matters little. for me it is enough, and even more than too much, that some laymen condescend to read what i say. even though there were nothing else to urge me, it should be more than sufficient that i have learned that your princely grace is pleased with such german books and is eager to receive instruction in good works and the faith, with which instruction it was my duty, humbly and with all diligence to serve you. therefore, in dutiful humility i pray that your princely grace may accept this offering of mine with a gracious mind, until, if god grant me time, i prepare a german exposition of the faith in its entirety. for at this time i have wished to show how in all good works we should practice and make use of faith, and let faith be the chief work. if god permit, i will treat at another time of the faith itself--how we are daily to pray or recite it. i humbly commend myself herewith to your princely grace, your princely grace's humble chaplain, dr. martin luther. from wittenberg, march th, a. d. . the treatise i. we ought first to know that there are no good works except those which god has commanded, even as there is no sin except that which god has forbidden. therefore whoever wishes to know and to do good works needs nothing else than to know god's commandments. thus christ says, matthew xix, "if thou wilt enter into life, keep the commandments." and when the young man asks him, matthew xix, what he shall do that he may inherit eternal life, christ sets before him naught else but the ten commandments. accordingly, we must learn how to distinguish among good works from the commandments of god, and not from the appearance, the magnitude, or the number of the works themselves, nor from the judgment of men or of human law or custom, as we see has been done and still is done, because we are blind and despise the divine commandments. ii. the first and highest, the most precious of all good works is faith in christ, as he says, john vi. when the jews asked him: "what shall we do that we may work the works of god?" he answered: "this is the work of god, that ye believe on him whom he hath sent." when we hear or preach this word, we hasten over it and deem it a very little thing and easy to do, whereas we ought here to pause a long time and to ponder it well. for in this work all good works must be done and receive from it the inflow of their goodness, like a loan. this we must put bluntly, that men may understand it. we find many who pray, fast, establish endowments, do this or that, lead a good life before men, and yet if you should ask them whether they are sure that what they do pleases god, they say, "no"; they do not know, or they doubt. and there are some very learned men, who mislead them, and say that it is not necessary to be sure of this; and yet, on the other hand, these same men do nothing else but teach good works. now all these works are done outside of faith, therefore they are nothing and altogether dead. for as their conscience stands toward god and as it believes, so also are the works which grow out of it. now they have no faith, no good conscience toward god, therefore the works lack their head, and all their life and goodness is nothing. hence it comes that when i exalt faith and reject such works done without faith, they accuse me of forbidding good works, when in truth i am trying hard to teach real good works of faith. iii. if you ask further, whether they count it also a good work when they work at their trade, walk, stand, eat, drink, sleep, and do all kinds of works for the nourishment of the body or for the common welfare, and whether they believe that god takes pleasure in them because of such works, you will find that they say, "no"; and they define good works so narrowly that they are made to consist only of praying in church, fasting, and almsgiving. other works they consider to be in vain, and think that god cares nothing for them. so through their damnable unbelief they curtail and lessen the service of god, who is served by all things whatsoever that are done, spoken or thought in faith. so teaches ecclesiastes ix: "go thy way with joy, eat and drink, and know that god accepteth thy works. let thy garments be always white; and let thy head lack no ointment. live joyfully with the wife whom thou lovest all the days of the life of thy vanity." "let thy garments be always white," that is, let all our works be good, whatever they may be, without any distinction. and they are white when i am certain and believe that they please god. then shall the head of my soul never lack the ointment of a joyful conscience. so christ says, john viii: "i do always those things that please him." and st. john says, i. john iii: "hereby we know that we are of the truth, if we can comfort our hearts before him and have a good confidence. and if our heart condemns or frets us, god is greater than our heart, and we have confidence, that whatsoever we ask, we shall receive of him, because we keep his commandments, and do those things that are pleasing in his sight." again: "whosoever is born of god, that is, whoever believes and trusts god, doth not commit sin, and cannot sin." again, psalm xxxiv: "none of them that trust in him shall do sin." and in psalm ii: "blessed are all they that put their trust in him." if this be true, then all that they do must be good, or the evil that they do must be quickly forgiven. behold, then, why i exalt faith so greatly, draw all works into it, and reject all works which do not flow from it. iv. now every one can note and tell for himself when he does what is good or what is not good; for if he finds his heart confident that it pleases god, the work is good, even if it were so small a thing as picking up a straw. if confidence is absent, or if he doubts, the work is not good, although it should raise all the dead and the man should give himself to be burned. this is the teaching of st. paul, romans xiv: "whatsoever is not done of or in faith is sin." faith, as the chief work, and no other work, has given us the name of "believers on christ." for all other works a heathen, a jew, a turk, a sinner, may also do; but to trust firmly that he pleases god, is possible only for a christian who is enlightened and strengthened by grace. that these words seem strange, and that some call me a heretic because of them, is due to the fact that men have followed blind reason and heathen ways, have set faith not above, but beside other virtues, and have given it a work of its own, apart from all works of the other virtues; although faith alone makes all other works good, acceptable and worthy, in that it trusts god and does not doubt that for it all things that a man does are well done. indeed, they have not let faith remain a work, but have made a habitus of it, as they say, although scripture gives the name of a good, divine work to no work except to faith alone. therefore it is no wonder that they have become blind and leaders of the blind. and this faith brings with it at once love, peace, joy and hope. for god gives his spirit at once to him who trusts him, as st. paul says to the galatians: "you received the spirit not because of your good works, but when you believed the word of god." v. in this faith all works become equal, and one is like the other; all distinctions between works fall away, whether they be great, small, short, long, few or many. for the works are acceptable not for their own sake, but because of the faith which alone is, works and lives in each and every work without distinction, however numerous and various they are, just as all the members of the body live, work and have their name from the head, and without the head no member can live, work and have a name. from which it further follows that a christian who lives in this faith has no need of a teacher of good works, but whatever he finds to do he does, and all is well done; as samuel said to saul: "the spirit of the lord will come upon thee, and thou shalt be turned into another man; then do thou as occasion serves thee; for god is with thee." so also we read of st. anna, samuel's mother: "when she believed the priest eli who promised her god's grace, she went home in joy and peace, and from that time no more turned hither and thither," that is, whatever occurred, it was all one to her. st. paul also says: "where the spirit of christ is, there all is free." for faith does not permit itself to be bound to any work, nor does it allow any work to be taken from it, but, as the first psalm says, "he bringeth forth his fruit in his season," that is, as a matter of course. vi. this we may see in a common human example. when a man and a woman love and are pleased with each other, and thoroughly believe in their love, who teaches them how they are to behave, what they are to do, leave undone, say, not say, think? confidence alone teaches them all this, and more. they make no difference in works: they do the great, the long, the much, as gladly as the small, the short, the little, and vice versa; and that too with joyful, peaceful, confident hearts, and each is a free companion of the other. but where there is a doubt, search is made for what is best; then a distinction of works is imagined whereby a man may win favor; and yet he goes about it with a heavy heart, and great disrelish; he is, as it were, taken captive, more than half in despair, and often makes a fool of himself. so a christian who lives in this confidence toward god, a knows all things, can do all things, undertakes all things that are to be done, and does everything cheerfully and freely; not that he may gather many merits and good works, but because it is a pleasure for him to please god thereby, and he serves god purely for nothing, content that his service pleases god. on the other hand, he who is not at one with god, or doubts, hunts and worries in what way he may do enough and with many works move god. he runs to st. james of compostella, to rome, to jerusalem, hither and yon, prays st. bridget's prayer and the rest, fasts on this day and on that, makes confession here, and makes confession there, questions this man and that, and yet finds no peace. he does all this with great effort, despair and disrelish of heart, so that the scriptures rightly call such works in hebrew avenama, that is, labor and travail. and even then they are not good works, and are all lost. many have been crazed thereby; their fear has brought them into all manner of misery. of these it is written, wisdom of solomon v: "we have wearied ourselves in the wrong way; and have gone through deserts, where there lay no way; but as for the way of the lord, we have not known it, and the sun of righteousness rose not upon us." vii. in these works faith is still slight and weak; let us ask further, whether they believe that they are well-pleasing to god when they suffer in body, property, honor, friends, or whatever they have, and believe that god of his mercy appoints their sufferings and difficulties for them, whether they be small or great. this is real strength, to trust in god when to all our senses and reason he appears to be angry; and to have greater confidence in him than we feel. here he is hidden, as the bride says in the song of songs: "behold he standeth behind our wall, he looketh forth at the windows"; that is, he stands hidden among the sufferings, which would separate us from him like a wall, yea, like a wall of stone, and yet he looks upon me and does not leave me, for he is standing and is ready graciously to help, and through the window of dim faith he permits himself to be seen. and jeremiah says in lamentations, "he casts off men, but he does it not willingly." this faith they do not know at all, and give up, thinking that god has forsaken them and is become their enemy; they even lay the blame of their ills on men and devils, and have no confidence at all in god. for this reason, too, their suffering is always an offence and harmful to them, and yet they go and do some good works, as they think, and are not aware of their unbelief. but they who in such suffering trust god and retain a good, firm confidence in him, and believe that he is pleased with them, these see in their sufferings and afflictions nothing but precious merits and the rarest possessions, the value of which no one can estimate. for faith and confidence make precious before god all that which others think most shameful, so that it is written even of death in psalm cxvi, "precious in the sight of the lord is the death of his saints." and just as the confidence and faith are better, higher and stronger at this stage than in the first stage, so and to the same degree do the sufferings which are borne in this faith excel all works of faith. therefore between such works and sufferings there is an immeasurable difference and the sufferings are infinitely better. viii. beyond all this is the highest stage of faith, when; god punishes the conscience not only with temporal sufferings, but with death, hell, and sin, and refuses grace and mercy, as though it were his will to condemn and to be angry eternally. this few men experience, but david cries out in psalm vi, "o lord, rebuke me not in thine anger." to believe at such times that god, in his mercy, is pleased with us, is the highest work that can be done by and in the creature; but of this the work-righteous and doers of good works know nothing at all. for how could they here look for good things and grace from god, as long as they are not certain in their works, and doubt even on the lowest step of faith. in this way i have, as i said, always praised faith, and rejected all works which are done without such faith, in order thereby to lead men from the false, pretentious, pharisaic, unbelieving good works, with which all monastic houses, churches, homes, low and higher classes are overfilled, and lead them to the true, genuine, thoroughly good, believing works. in this no one opposes me except the unclean beasts, which do not divide the hoof, as the law of moses decrees; who will suffer no distinction among good works, but go lumbering along: if only they pray, fast, establish endowments, go to confession, and do enough, everything shall be good, although in all this they have had no faith in god's grace and approval. indeed, they consider the works best of all, when they have done many, great and long works without any such confidence, and they look for good only after the works are done; and so they build their confidence not on divine favor, but on the works they have done, that is, on sand and water, from which they must at last take a cruel fall, as christ says, matthew vii. this good-will and favor, on which our confidence rests, was proclaimed by the angels from heaven, when they sang on christmas night: "gloria in excelsis deo, glory to god in the highest, peace to earth, gracious favor to man." ix. now this is the work of the first commandment, which commands: "thou shalt have no other gods," which means: "since i alone am god, thou shalt place all thy confidence, trust and faith on me alone, and on no one else." for that is not to have a god, if you call him god only with your lips, or worship him with the knees or bodily gestures; but if you trust him with the heart, and look to him for all good, grace and favor, whether in works or sufferings, in life or death, in joy or sorrow; as the lord christ says to the heathen woman, john iv: "i say unto thee, they that worship god must worship him in spirit and in truth." and this faith, faithfulness, confidence deep in the heart, is the true fulfilling of the first commandment; without this there is no other work that is able to satisfy this commandment. and as this commandment is the very first, highest and best, from which all the others proceed, in which they exist, and by which they are directed and measured, so also its work, that is, the faith or confidence in god's favor at all times, is the very first, highest and best, from which all others must proceed, exist, remain, be directed and measured. compared with this, other works are just as if the other commandments were without the first, and there were no god, therefore st. augustine well says that the works of the first commandment are faith, hope and love. as i said above, such faith and confidence bring love and hope with them. nay, if we see it aright, love is the first, or comes at the same instant with faith. for i could not trust god, if i did not think that he wished to be favorable and to love me, which leads me, in turn, to love him and to trust him heartily and to look to him for all good things. x. now you see for yourself that all those who do not at at all times trust god and do not in all their works or sufferings, life and death, trust in his favor, grace and good-will, but seek his favor in other things or in themselves, do not keep this commandment, and practise real idolatry, even if they were to do the works of all the other commandments, and in addition had all the prayers, fasting, obedience, patience, chastity, and innocence of all the saints combined. for the chief work is not present, without which all the others are nothing but mere sham, show and pretence, with nothing back of them; against which christ warns us, matthew vii: "beware of false prophets, which come to you in sheep's clothing." such are all who wish with their many good works, as they say, to make god favorable to themselves, and to buy god's grace from him, as if he were a huckster or a day-laborer, unwilling to give his grace and favor for nothing. these are the most perverse people on earth, who will hardly or never be converted to the right way. such too are all who in adversity run hither and thither, and look for counsel and help everywhere except from god, from whom they are most urgently commanded to seek it; whom the prophet isaiah reproves thus, isaiah ix: "the mad people turneth not to him that smiteth them"; that is, god smote them and sent them sufferings and all kinds of adversity, that they should run to him and trust him. but they run away from him to men, now to egypt, now to assyria, perchance also to the devil; and of such idolatry much is written in the same prophet and in the books of the kings. this is also the way of all holy hypocrites when they are in trouble: they do not run to god, but flee from him, and only think of how they may get rid of their trouble through their own efforts or through human help, and yet they consider themselves and let others consider them pious people. xi. this is what st. paul means in many places, where he ascribes so much to faith, that he says: justus ex fide sua vivit, "the righteous man draws his life out of his faith," and faith is that because of which he is counted righteous before god. if righteousness consists of faith, it is clear that faith fulfils all commandments and makes all works righteous, since no one is justified except he keep all the commands of god. again, the works can justify no one before god without faith. so utterly and roundly does the apostle reject works and praise faith, that some have taken offence at his words and say: "well, then, we will do no more good works," although he condemns such men as erring and foolish. so men still do. when we reject the great, pretentious works of our time, which are done entirely without faith, they say: men are only to believe and not to do anything good. for nowadays they say that the works of the first commandment are singing, reading, organ-playing, reading the mass, saying matins and vespers and the other hours, the founding and decorating of churches, altars, and monastic houses, the gathering of bells, jewels, garments, trinkets and treasures, running to rome and to the saints. further, when we are dressed up and bow, kneel, pray the rosary and the psalter, and all this not before an idol, but before the holy cross of god or the pictures of his saints: this we call honoring and worshiping god, and, according to the first commandment, "having no other gods"; although these things usurers, adulterers and all manner of sinners can do too, and do them daily. of course, if these things are done with such faith that we believe that they please god, then they are praiseworthy, not because of their virtue, but because of such faith, for which all works are of equal value, as has been said. but if we doubt or do not believe that god is gracious to us and is pleased with us, or if we presumptuously expect to please him only through and after our works, then it is all pure deception, outwardly honoring god, but inwardly setting up self as a false god. this is the reason why i have so often spoken against the display, magnificence and multitude of such works and have rejected them, because it is as clear as day that they are not only done in doubt or without faith, but there is not one in a thousand who does not set his confidence upon the works, expecting by them to win god's favor and anticipate his grace; and so they make a fair of them, a thing which god cannot endure, since he has promised his grace freely, and wills that we begin by trusting that grace, and in it perform all works, whatever they may be. xii. note for yourself, then, how far apart these two are: keeping the first commandment with outward works only, and keeping it with inward trust. for this last makes true, living children of god, the other only makes worse idolatry and the most mischievous hypocrites on earth, who with their apparent righteousness lead unnumbered people into their way, and yet allow them to be without faith, so that they are miserably misled, and are caught in the pitiable babbling and mummery. of such christ says, matthew xxiv: "beware, if any man shall say unto you, lo, here is christ, or there"; and john iv: "i say unto thee, the hour cometh, when ye shall neither in this mountain nor yet at jerusalem worship god, for the father seeketh spiritual worshipers." these and similar passages have moved me and ought to move everyone to reject the great display of bulls, seals, flags, indulgences, by which the poor folk are led to build churches, to give, to endow, to pray, and yet faith is not mentioned, and is even suppressed. for since faith knows no distinction among works, such exaltation and urging of one work above another cannot exist beside faith. for faith desires to be the only service of god, and will grant this name and honor to no other work, except in so far as faith imparts it, as it does when the work is done in faith and by faith. this perversion is indicated in the old testament, when the jews left the temple and sacrificed at other places, in the green parks and on the mountains. this is what these men also do: they are zealous to do all works, but this chief work of faith they regard not at all. xiii. where now are they who ask, what works are good; what they shall do; how they shall be religious? yes, and where are they who say that when we preach of faith, we shall neither teach nor do works? does not this first commandment give us more work to do than any man can do? if a man were a thousand men, or all men, or all creatures, this commandment would yet ask enough of him, and more than enough, since he is commanded to live and walk at all times in faith and confidence toward god, to place such faith in no one else, and so to have only one, the true god, and none other. now, since the being and nature of man cannot for an instant be without doing or not doing something, enduring or running away from something (for, as we see, life never rests), let him who will be pious and filled with good works, begin and in all his life and works at all times exercise himself in this faith; let him learn to do and to leave undone all things in such continual faith; then will he find how much work he has to do, and how completely all things are included in faith; how he dare never grow idle, because his very idling must be the exercise and work of faith. in brief, nothing can be in or about us and nothing can happen to us but that it must be good and meritorious, if we believe (as we ought) that all things please god. so says st. paul: "dear brethren, all that ye do, whether ye eat or drink, do all in the name of jesus christ, our lord." now it cannot be done in this name except it be done in this faith. likewise, romans vii: "we know that all things work together for good to the saints of god." therefore, when some say that good works are forbidden when we preach faith alone, it is as if i said to a sick man: "if you had health, you would have the use of all your limbs; but without health, the works of all your limbs are nothing"; and he wanted to infer that i had forbidden the works of all his limbs; whereas, on the contrary, i meant that he must first have health, which will work all the works of all the members. so faith also must be in all works the master-workman and captain, or they are nothing at all. xiv. you might say: "why then do we have so many laws of the church and of the state, and many ceremonies of churches, monastic houses, holy places, which urge and tempt men to good works, if faith does all things through the first commandment?" i answer: simply because we do not all have faith or do not heed it. if every man had faith, we would need no more laws, but every one would of himself at all times do good works, as his confidence in god teaches him. but now there are four kinds of men: the first, just mentioned, who need no law, of whom st. paul says, i. timothy i, "the law is not made for a righteous man," that is, for the believer, but believers of themselves do what they know and can do, only because they firmly trust that god's favor and grace rests upon them in all things. the second class want to abuse this freedom, put a false confidence in it, and grow lazy; of whom st. peter says, i. peter ii, "ye shall live as free men, but not using your liberty for a cloak of maliciousness," as if he said: the freedom of faith does not permit sins, nor will it cover them, but it sets us free to do all manner of good works and to endure all things as they happen to us, so that a man is not bound only to one work or to a few. so also st. paul, galatians v: "use not your liberty for an occasion to the flesh." such men must be urged by laws and hemmed in by teaching and exhortation. the third class are wicked men, always ready for sins; these must be constrained by spiritual and temporal laws, like wild horses and dogs, and where this does not help, they must be put to death by the worldly sword, as st. paul says, romans xiii: "the worldly ruler bears the sword, and serves god with it, not as a terror to the good, but to the evil." the fourth class, who are still lusty, and childish in their understanding of faith and of the spiritual life, must be coaxed like young children and tempted with external, definite and prescribed decorations, with reading, praying, fasting, singing, adorning of churches, organ playing, and such other things as are commanded and observed in monastic houses and churches, until they also learn to know the faith. although there is great danger here, when the rulers, as is now, alas! the case, busy themselves with and insist upon such ceremonies and external works as if they were the true works, and neglect faith, which they ought always to teach along with these works, just as a mother gives her child other food along with the milk, until the child can eat the strong food by itself. xv. since, then, we are not all alike, we must tolerate such people, share their observances and burdens, and not despise them, but teach them the true way of faith. so st. paul teaches, romans xiv: "him that is weak in the faith receive ye, to teach him." and so he did himself, i. corinthians ix: "to them that are under the law, i became as under the law, although i was not under the law." and christ, matthew xvii, when he was asked to pay tribute, which he was not obligated to pay, argues with st. peter, whether the children of kings must give tribute, or only other people. st. peter answers: "only other people." christ said: "then are the children of kings free; notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and in his mouth thou shalt find a piece of money; take that and give it for me and thee." here we see that all works and things are free to a christian through his faith; and yet, because the others do not yet believe, he observes and bears with them what he is not obligated to do. but this he does freely, for he is certain that this is pleasing to god, and he does it willingly, accepts it as any other free work which comes to his hand without his choice, because he desires and seeks no more than that he may in his faith do works to please god. but since in this discourse we have undertaken to teach what righteous and good works are, and are now speaking of the highest work, it is clear that we do not speak of the second, third and fourth classes of men, but of the first, into whose likeness all the others are to grow, and until they do so the first class must endure and instruct them. therefore we must not despise, as if they were hopeless, these men of weak faith, who would gladly do right and learn, and yet cannot understand because of the ceremonies to which they cling; we must rather blame their ignorant, blind teachers, who have never taught them the faith, and have led them so deeply into works. they must be gently and gradually led back again to faith, as a sick man is treated, and must be allowed for a time, for their conscience sake, to cling to some works and do them as necessary to salvation, so long as they rightly grasp the faith; lest if we try to tear them out so suddenly, their weak consciences be quite shattered and confused, and retain neither faith nor works. but the hardheaded, who, hardened in their works, give no heed to what is said of faith, and fight against it, these we must, as christ did and taught, let go their way, that the blind may lead the blind. xvi. but you say: how can i trust surely that all my works are pleasing to god, when at times i fall, and talk, eat, drink and sleep too much, or otherwise transgress, as i cannot help doing? answer: this question shows that you still regard faith as a work among other works, and do not set it above all works. for it is the highest work for this very reason, because it remains and blots out these daily sins by not doubting that god is so kind to you as to wink at such daily transgression and weakness. aye, even if a deadly sin should occur (which, however, never or rarely happens to those who live in faith and trust toward god), yet faith rises again and does not doubt that its sin is already gone; as it is written i. john ii: "my little children, these things i write unto you, that ye sin not. and if any man sin, we have an advocate with god the father, jesus christ, who is the propitiation of all our sins." and wisdom xv: "for if we sin, we are thine, knowing thy power." and proverbs xxiv: "for a just man falleth seven times, and riseth up again." yes, this confidence and faith must be so high and strong that the man knows that all his life and works are nothing but damnable sins before god's judgment, as it is written, psalm cxliii: "in thy sight shall no man living be justified"; and he must entirely despair of his works, believing that they cannot be good except through this faith, which looks for no judgment, but only for pure grace, favor, kindness and mercy, like david, psalm xxvi: "thy loving kindness is ever before mine eyes, and i have trusted in thy truth"; psalm iv: "the light of thy countenance is lift up upon us (that is, the knowledge of thy grace through faith), and thereby hast thou put gladness in my heart"; for as faith trusts, so it receives. see, thus are works forgiven, are without guilt and are good, not by their own nature, but by the mercy and grace of god because of the faith which trusts on the mercy of god. therefore we must fear because of the works, but comfort ourselves because of the grace of god, as it is written, psalm cxlvii: "the lord taketh pleasure in them that i fear him, in those that hope in his mercy." so we pray with perfect confidence: "our father," and yet petition: "forgive us our trespasses"; we are children and yet sinners; are acceptable and yet do not do enough; and all this is the work of faith, firmly grounded in god's grace. xvii. but if you ask, where the faith and the confidence can be found and whence they come, this it is certainly most necessary to know. first: without doubt faith does not come from your works or merit, but alone from jesus christ, and is freely promised and given; as st. paul writes, romans v: "god commendeth his love to us as exceeding sweet and kindly, in that, while we were yet sinners, christ died for us"; as if he said: "ought not this give us a strong unconquerable confidence, that before we prayed or cared for it, yes, while we still continually walked in sins, christ dies for our sin?" st. paul concludes: "if while we were yet sinners christ died for us, how much more then, being justified by his blood, shall we be saved from wrath through him; and if, when we were enemies, we were reconciled to god by the death of his son, much more, being reconciled, shall we be saved by his life." lo! thus must thou form christ within thyself and see how in him god holds before thee and offers thee his mercy without any previous merits of thine own, and from such a view of his grace must thou draw faith and confidence of the forgiveness of all thy sins. faith, therefore, does not begin with works, neither do they create it, but it must spring up and flow from the blood, wounds and death of christ. if thou see in these that god is so kindly affectioned toward thee that he gives even his son for thee, then thy heart also must in its turn grow sweet and kindly affectioned toward god, and so thy confidence must grow out of pure good-will and love--god's love toward thee and thine toward god. we never read that the holy spirit was given to any one when he did works, but always when men have heard the gospel of christ and the mercy of god. from this same word and from no other source must faith still come, even in our day and always. for christ is the rock out of which men suck oil and honey, as moses says, deuteronomy xxxii. xviii. so far we have treated of the first work and of the first commandment, but very briefly, plainly and hastily, for very much might be said of it. we will now trace the works farther through the following commandments. the second work, next to faith, is the work of the second commandment, that we shall honor god's name and not take it in vain. this, like all the other works, cannot be done without faith; and if it is done without faith, it is all sham and show. after faith we can do no greater work than to praise, preach, sing and in every way exalt and magnify god's glory, honor and name. and although i have said above, and it is true, that there is no difference in works where faith is and does the work, yet this is true only when they are compared with faith and its works. measured by one another there is a difference, and one is higher than the other. just as in the body the members do not differ when compared with health, and health works in the one as much as in the other; yet the works of the members are different, and one is higher, nobler, more useful than the other; so, here also, to praise god's glory and name is better than the works of the other commandments which follow; and yet it must be done in the same faith as all the others. but i know well that this work is lightly esteemed, and has indeed become unknown. therefore we must examine it further, and will say no more about the necessity of doing it in the faith and confidence that it pleases god. indeed there is no work in which confidence and faith are so much experienced and felt as in honoring god's name; and it greatly helps to strengthen and increase faith, although all works also help to do this, as st. peter says, ii. peter i: "wherefore the rather, brethren, give diligence through good works to make your calling and election sure." xix. the first commandment forbids us to have other gods, and thereby commands that we have a god, the true god, by a firm faith, trust, confidence, hope and love, which are the only works whereby a man can have, honor and keep a god; for by no other work can one find or lose god except by faith or unbelief, by trusting or doubting; of the other works none reaches quite to god. so also in the second commandment we are forbidden to use his name in vain. yet this is not to be enough, but we are thereby also commanded to honor, call upon, glorify, preach and praise his name. and indeed it is impossible that god's name should not be dishonored where it is not rightly honored. for although it be honored with the lips, bending of the knees, kissing and other postures, if this is not done in the heart by faith, in confident trust in god's grace, it is nothing else than an evidence and badge of hypocrisy. see now, how many kinds of good works a man can do under this commandment at all times and never be without the good works of this commandment, if he will; so that he truly need not make a long pilgrimage or seek holy places. for, tell me, what moment can pass in which we do not without ceasing receive god's blessings, or, on the other hand, suffer adversity? but what else are god's blessings and adversities than a constant urging and stirring up to praise, honor, and bless god, and to call upon his name? now if you had nothing else at all to do, would you not have enough to do with this commandment alone, that you without ceasing bless, sing, praise and honor god's name? and for what other purpose have tongue, voice, language and mouth been created? as psalm li. says: "lord, open thou my lips, and my mouth shall show forth thy praise." again: "my tongue shall sing aloud of thy mercy." what work is there in heaven except that of this second commandment? as it is written in psalm lxxxiv: "blessed are they that dwell in thy house: they will be for ever praising thee." so also david says in psalm xxxiv: "god's praise shall be continually in my mouth." and st. paul, i. corinthians x: "whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of god." also colossians iii: "whatsoever ye do in word or deed, do all in the name of the lord jesus, giving thanks to god and the father." if we were to observe this work, we would have a heaven here on earth and always have enough to do, as have the saints in heaven. xx. on this is based the wonderful and righteous judgment of god, that at times a poor man, in whom no one can see many great works, in the privacy of his home joyfully praises god when he fares well, or with entire confidence calls upon him when he fares ill, and thereby does a greater and more acceptable work than another, who fasts much, prays much, endows churches, makes pilgrimages, and burdens himself with great deeds in this place and in that. such a fool opens wide his mouth, looks for great works to do, and is so blinded that he does not at all notice this greatest work, and praising god is in his eyes a very small matter compared with the great idea he has formed of the works of his own devising, in which he perhaps praises himself more than god, or takes more pleasure in them than he does in god; and thus with his good works he storms against the second commandment and its works. of all this we have an illustration in the case of the pharisee and the publican in the gospel. for the sinner calls upon god in his sins, and praises him, and so has hit upon the two highest commandments, faith and god's honor. the hypocrite misses both and struts about with other good works by which he praises himself and not god, and puts his trust in himself more than in god. therefore he is justly rejected and the other chosen. the reason of all this is that the higher and better the works are, the less show they make; and that every one thinks they are easy, because it is evident that no one pretends to praise god's name and honor so much as the very men who never do it and with their show of doing it, while the heart is without faith, cause the precious work to be despised. so that the apostle st. paul dare say boldly, romans ii, that they blaspheme god's name who make their boast of god's law. for to name the name of god and to write his honor on paper and on the walls is an easy matter; but genuinely to praise and bless him in his good deeds and confidently to call upon him in all adversities, these are truly the most rare, highest works, next to faith, so that if we were to see how few of them there are in christendom, we might despair for very sorrow. and yet there is a constant increase of high, pretty, shining works of men's devising, or of works which look like these true works, but at bottom are all without faith and without faithfulness; in short, there is nothing good back of them. thus also isaiah xlviii. rebukes the people of israel: "hear ye this, ye which are called by the name of israel, which swear by the name of the lord, and make mention of the god of israel neither in truth, nor in righteousness"; that is, they did it not in the true faith and confidence, which is the real truth and righteousness, but trusted in themselves, their works and powers, and yet called upon god's name and praised him, two things which do not fit together. xxi. the first work of this commandment then is, to praise god in all his benefits, which are innumerable, so that such praise and thanksgiving ought also of right never to cease or end. for who can praise him perfectly for the gift of natural life, not to mention all other temporal and eternal blessings? and so through this one part of the commandment man is overwhelmed with good and precious works; if he do these in true faith, he has indeed not lived in vain. and in this matter none sin so much as the most resplendent saints, who are pleased with themselves and like to praise themselves or to hear themselves praised, honored and glorified before men. therefore the second work of this commandment is, to be on one's guard, to flee from and to avoid all temporal honor and praise, and never to seek a name for oneself, or fame and a great reputation, that every one sing of him and tell of him; which is an exceedingly dangerous sin, and yet the most common of all, and, alas! little regarded. every one wants to be of importance and not to be the least, however small he may be; so deeply is nature sunk in the evil of its own conceit and in its self-confidence contrary to these two first commandments. now the world regards this terrible vice as the highest virtue, and this makes it exceedingly dangerous for those who do not understand and have not had experience of god's commandments and the histories of the holy scriptures, to read or hear the heathen books and histories. for all heathen books are poisoned through and through with this striving after praise and honor; in them men are taught by blind reason that they were not nor could be men of power and worth, who are not moved by praise and honor; but those are counted the best, who disregard body and life, friend and property and everything in the effort to win praise and honor. all the holy fathers have complained of this vice and with one mind conclude that it is the very last vice to be overcome. st. augustine says: "all other vices are practised in evil works; only honor and self-satisfaction are practised in and by means of good works." therefore if a man had nothing else to do except this second work of this commandment, he would yet have to work all his life-time in order to fight this vice and drive it out, so common, so subtile, so quick and insidious is it. now we all pass by this good work and exercise ourselves in many other lesser good works, nay, through other good works we overthrow this and forget it entirely. so the holy name of god, which alone should be honored, is taken in vain and dishonored through our own cursed name, self-approval and honor-seeking. and this sin is more grievous before god than murder and adultery; but its wickedness is not so clearly seen as that of murder, because of its subtilty, for it is not accomplished in the coarse flesh, but in the spirit. xxii. some think it is good for young people that they be enticed by reputation and honor, and again by shame of and dishonor, and so be induced to do good. for there are many who do the good and leave the evil undone out of fear of shame and love of honor, and so do what they would otherwise by no means do or leave undone. these i leave to their opinion. but at present we are seeking how true good works are to be done, and they who are inclined to do them surely do not need to be driven by the fear of shame and the love of honor; they have, and are to have a higher and far nobler incentive, namely, god's commandment, god's fear, god's approval, and their faith and love toward god. they who have not, or regard not this motive, and let shame and honor drive them, these also have their reward, as the lord says, matthew vi; and as the motive, so is also the work and the reward: none of them is good, except only in the eyes of the world. now i hold that a young person could be more easily trained and incited by god's fear and commandments than by any other means. yet where these do not help, we must endure that they do the good and leave the evil for the sake of shame and of honor, just as we must also endure wicked men or the imperfect, of whom we spoke above; nor can we do more than tell them that their works are not satisfactory and right before god, and so leave them until they learn to do right for the sake of god's commandments also. just as young children are induced to pray, fast, learn, etc., by gifts and promises of the parents, even though it would not be good to treat them so all their lives, so that they never learn to do good in the fear of god: far worse, if they become accustomed to do good for the sake of praise and honor. xxiii. but this is true, that we must none the less have a good name and honor, and every one ought so to live that nothing evil can be said of him, and that he give offence to no one, as st. paul says, romans xii: "we are to be zealous to do good, not only before god, but also before all men." and ii. corinthians iv: "we walk so honestly that no man knows anything against us." but there must be great diligence and care, lest such honor and good name puff up the heart, and the heart find pleasure in them. here the saying of solomon holds: "as the fire in the furnace proveth the gold, so man is proved by the mouth of him that praises him." few and most spiritual men must they be, who, when honored and praised, remain indifferent and unchanged, so that they do not care for it, nor feel pride and pleasure in it, but remain entirely free, ascribe all their honor and fame to god, offering it to him alone, and using it only to the glory of god, to the edification of their neighbors, and in no way to their own benefit or advantage; so that a man trust not in his own honor, nor exalt himself above the most incapable, despised man on earth, but acknowledge himself a servant of god, who has given him the honor in order that with it he may serve god and his neighbor, just as if he had commanded him to distribute some gulden to the poor for his sake. so he says, matthew v: "your light shall shine before men, so that they may see your good works and glorify your father who is in heaven." he does not say, "they shall praise you," but "your works shall only serve them to edification, that through them they may praise god in you and in themselves." this is the correct use of god's name and honor, when god is thereby praised through the edification of others. and if men want to praise us and not god in us, we are not to endure it, but with all our powers forbid it and flee from it as from the most grievous sin and robbery of divine honor. xxiv. hence it comes that god frequently permits a man to fall into or remain in grievous sin, in order that he may be put to shame in his own eyes and in the eyes of all men, who otherwise could not have kept himself from this great vice of vain honor and fame, if he had remained constant in his great gifts and virtues; so god must ward off this sin by means of other grievous sins, that his name alone may be honored; and thus one sin becomes the other's medicine, because of our perverse wickedness, which not only does the evil, but also misuses all that is good. now see how much a man has to do, if he would do good works, which always are at hand in great number, and with which he is surrounded on all sides; but, alas! because of his blindness, he passes them by and seeks and runs after others of his own devising and pleasure, against which no man can sufficiently speak and no man can sufficiently guard. with this all the prophets had to contend, and for this reason they were all slain, only because they rejected such self-devised works and preached only god's commandments, as one of them says, jeremiah vii: "thus saith the god of israel unto you: take your burnt offerings unto all your sacrifices and eat your burnt-offerings and your flesh yourselves; for concerning these things i have commanded you nothing, but this thing commanded i you: obey my voice (that is, not what seems right and good to you, but what i bid you), and walk in the way that i have commanded you." and deuteronomy xii: "thou shalt not do whatsoever is right in thine own eyes, but what thy god has commanded thee." these and numberless like passages of scripture are spoken to tear man not only from sins, but also from the works which seem to men to be good and right, and to turn men, with a single mind, to the simple meaning of god's commandment only, that they shall diligently observe this only and always, as it is written, exodus xiii: "these commandments shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes." and psalm i: "a godly man meditates in god's law day and night." for we have more than enough and too much to do, if we are to satisfy only god's commandments. he has given us such commandments that if we understand them aright, we dare not for a moment be idle, and might easily forget all other works. but the evil spirit, who never rests, when he cannot lead us to the left into evil works, fights on our right through self-devised works that seem good, but against which god has commanded, deuteronomy xxviii, and joshua xxiii, "ye shall not go aside from my commandments to the right hand or to the left." xxv. the third work of this commandment is to call upon god's name in every need. for this god regards as keeping his name holy and greatly honoring it, if we name and call upon it in adversity and need. and this is really why he sends us so much trouble, suffering, adversity and even death, and lets us live in many wicked, sinful affections, that he may thereby urge man and give him much reason to run to him, to cry aloud to him, to call upon his holy name, and thus to fulfil this work of the second commandment, as he says in psalm : "call upon me in the day of trouble; i will deliver thee, and thou shalt glorify me; for i desire the sacrifice of praise." and this is the way whereby thou canst come unto salvation; for through such works man perceives and learns what god's name is, how powerful it is to help all who call upon it; and whereby confidence and faith grow mightily, and these are the fulfilling of the first and highest commandment. this is the experience of david, psalm liv: "thou hast delivered me out of all trouble, therefore will i praise thy name and confess that it is lovely and sweet." and psalm xci says, "because he hath set his hope upon me, therefore will i deliver him: i will help him, because he hath known my name." lo! what man is there on earth, who would not all his life long have enough to do with this work? for who lives an hour without trials? i will not mention the trials of adversity, which are innumerable. for this is the most dangerous trial of all, when there is no trial and every thing is and goes well; for then a man is tempted to forget god, to become too bold and to misuse the times of prosperity. yea, here he has ten times more need to call upon god's name than when in adversity. since it is written, psalm xci, "a thousand shall fall on the left hand and ten thousand on the right hand." so too we see in broad day, in all men's daily experience, that more heinous sins and vice occur when there is peace, when all things are cheap and there are good times, than when war, pestilence, sicknesses and all manner of misfortune burden us; so that moses also fears for his people, lest they forsake god's commandment for no other reason than because they are too full, too well provided for and have too much peace, as he says, deuteronomy xxxii "my people is waxed rich, full and fat; therefore has it forsaken its god." wherefore also god let many of its enemies remain and would not drive them out, in order that they should not have peace and must exercise themselves in the keeping of god's commandments, as it is written, judges iii. so he deals with us also, when he sends us all kinds of misfortune: so exceedingly careful is he of us, that he may teach us and drive us to honor and call upon his name, to gain confidence and faith toward him, and so to fulfil the first two commandments. xxvi. here foolish men run into danger, and especially the work-righteous saints, and those who want to be more than others; they teach men to make the sign of the cross; one arms himself with letters, another runs to the fortunetellers; one seeks this, another that, if only they may thereby escape misfortune and be secure. it is beyond telling what a devilish allurement attaches to this trifling with sorcery, conjuring and superstition, all of which is done only that men may not need god's name and put no trust in it. here great dishonor is done the name of god and the first two commandments, in that men look to the devil, men or creatures for that which should be sought and found in god alone, through naught but a pure faith and confidence, and a cheerful meditation of and calling upon his holy name. now examine this closely for yourself and see whether this is not a gross, mad perversion: the devil, men and creatures they must believe, and trust to them for the best; without such faith and confidence nothing holds or helps. how shall the good and faithful god reward us for not believing and trusting him as much or more than man and the devil, although he not only promises help and sure assistance, but also commands us confidently to look for it, and gives and urges all manner of reasons why we should place such faith and confidence in him? is it not lamentable and pitiable that the devil or man, who commands nothing and does not urge, but only promises, is set above god, who promises, urges and commands; and that more is thought of them than of god himself? we ought truly to be ashamed of ourselves and learn from the example of those who trust the devil or men. for if the devil, who is a wicked, lying spirit, keeps faith with all those who ally themselves with him, how much more will not the most gracious, all-truthful god keep faith, if a man trusts him? nay, is it not rather he alone who will keep faith? a rich man trusts and relies upon his money and possessions, and they help him; and we are not willing to trust and rely upon the living god, that he is willing and able to help us? we say: gold makes bold; and it is true, as baruch iii. says, "gold is a thing wherein men trust." but far greater is the courage which the highest eternal good gives, wherein trust, not men, but only god's children. xxvii. even if none of these adversities constrain us to call upon god's name and to trust him, yet were sin alone more than sufficient to train and to urge us on in this work. for sin has hemmed us in with three strong, mighty armies. the first is our own flesh, the second the world, the third the evil spirit, by which three we are without ceasing oppressed and troubled; whereby god gives us occasion to do good works without ceasing, namely, to fight with these enemies and sins. the flesh seeks pleasure and peace, the world seeks riches, favor, power and honor, the evil spirit seeks pride, glory, that a man be well thought of, and other men be despised. and these three are all so powerful that each one of them is alone sufficient to fight a man, and yet there is no way we can overcome them, except only by calling upon the holy name of god in a firm faith, as solomon says, proverbs xviii: "the name of the lord is a strong tower; the righteous runneth into it, and is set aloft." and david, psalm cxvi: "i will drink the cup of salvation, and call upon the name of the lord." again, psalm xviii: "i will call upon the lord with praise: so shall i be saved from all mine enemies." these works and the power of god's name have become unknown to us, because we are not accustomed to it, and have never seriously fought with sins, and have not needed his name, because we are trained only in our self devised works, which we were able to do with our own powers. xxviii. further works of this commandment are: that we shall not swear, curse, lie, deceive and conjure with the holy name of god, and otherwise misuse it; which are very simple matters and well known to every one, being the sins which have been almost exclusively preached and proclaimed under this commandment. these also include, that we shall prevent others from making sinful use of god's name by lying, swearing, deceiving, cursing, conjuring, and otherwise. herein again much occasion is given for doing good and warding off evil. but the greatest and most difficult work of this commandment is to protect the holy name of god against all who misuse it in a spiritual manner, and to proclaim it to all men. for it is not enough that i, for myself and in myself, praise and call upon god's name in prosperity and adversity. i must step forth and for the sake of god's honor and name bring upon myself the enmity of all men, as christ said to his disciples: "ye shall be hated of all men for my name's sake." here we must provoke to anger father, mother, and the best of friends. here we must strive against spiritual and temporal powers, and be accused of disobedience. here we must stir up against us the rich, learned, holy, and all that is of repute in the world. and although this is especially the duty of those who are commanded to preach god's word, yet every christian is also obligated to do so when time and place demand. for we must for the holy name of god risk and give up all that we have and can do, and show by our deeds that we love god and his name, his honor and his praise above all things, and trust him above all things, and expect good from him; thereby confessing that we regard him as the highest good, for the sake of which we let go and give up all other goods. xxix. here we must first of all resist all wrong, where truth or righteousness suffers violence or need, and dare make no distinction of persons, as some do, who fight most actively and busily against the wrong which is done to the rich, the powerful, and their own friends; but when it is done to the poor, or the despised or their own enemy, they are quiet and patient. these see the name and the honor of god not as it is, but through a painted glass, and measure truth or righteousness according to the persons, and do not consider their deceiving eye, which looks more on the person than on the thing. these are hypocrites within and have only the appearance of defending the truth. for they well know that there is no danger when one helps the rich, the powerful, the learned and one's own friends, and can in turn enjoy their protection and be honored by them. thus it is very easy to fight against the wrong which is done to popes, kings, princes, bishops and other big-wigs. here each wants to be the most pious, where there is no great need. o how sly is here the deceitful adam with his demand; how finely does he cover his greed of profit with the name of truth and righteousness and god's honor! but when something happens to a poor and insignificant man, there the deceitful eye does not find much profit, but cannot help seeing the disfavor of the powerful; therefore he lets the poor man remain unhelped. and who could tell the extent of this vice in christendom? god says in the lxxxii. psalm, "how long will ye judge unjustly, and accept the persons of the wicked? judge the matter of the poor and fatherless, demand justice for the poor and needy; deliver the poor and rid the forsaken out of the hand of the wicked." but it is not done, and therefore the text continues: "they know not, neither will they understand; they walk on in darkness"; that is, the truth they do not see, but they stop at the reputation of the great, however unrighteous they are; and do not consider the poor, however righteous they are. xxx. see, here would be many good works. for the greater portion of the powerful, rich and friends do injustice and oppress the poor, the lowly, and their own opponents; and the greater the men, the worse the deeds; and where we cannot by force prevent it and help the truth, we should at least confess it, and do what we can with words, not take the part of the unrighteous, not approve them, but speak the truth boldly. what would it help a man if he did all manner of good, made pilgrimages to rome and to all holy places, acquired all indulgences, built all churches and endowed houses, if he were found guilty of sin against the name and honor of god, not speaking of them and neglecting them, and regarding his possessions, honor, favor and friends more than the truth (which is god's name and honor)? or who is he, before whose door and into whose house such good works do not daily come, so that he would have no need to travel far or to ask after good works? and if we consider the life of men, how in every place men act so very rashly and lightly in this respect, we must cry out with the prophet, omnis homo mendax, "all men are liars, lie and deceive"; for the real good works they neglect, and adorn and paint themselves with the most insignificant, and want to be pious, to mount to heaven in peaceful security. but if you should say: "why does not god do it alone and himself, since he can and knows how to help each one?" yes, he can do it; but he does not want to do it alone; he wants us to work with him, and does us the honor to want to work his work with us and through us. and if we are not willing to accept such honor, he will, after all, perform the work alone, and help the poor; and those who were unwilling to help him and have despised the great honor of doing his work, he will condemn with the unrighteous, because they have made common cause with the unrighteous. just as he alone is blessed, but he wants to do us the honor and not be alone in his blessedness, but have us to be blessed with him. and if he were to do it alone, his commandments would be given us in vain, because no one would have occasion to exercise himself in the great works of these commandments, and no one would test himself to see whether he regards god and his name as the highest good, and for his sake risks everything. xxxi. it also belongs to this work to resist all false, seductive, erroneous, heretical doctrines, every misuse of spiritual power. now this is much higher, for these use the holy name of god itself to fight against the name of god. for this reason it seems a great thing and a dangerous to resist them, because they assert that he who resists them resists god and all his saints, in whose place they sit and whose power they use, saying that christ said of them, "he that heareth you, heareth me, and he that despiseth you, despiseth me." on which words they lean heavily, become insolent and bold to say, to do, and to leave undone what they please; put to the ban, accurse, rob, murder, and practise all their wickedness, in whatever way they please and can invent, without any hindrance. now christ did not mean that we should listen to them in everything they might say and do, but only then when they present to us his word, the gospel, not their word, his work, and not their work. how else could we know whether their lies and sins were to be avoided? there must be some rule, to what extent we are to hear and to follow them, and this rule cannot be given by them, but must be established by god over them, that it may serve us as a guide, as we shall hear in the fourth commandment. it must be, indeed, that even in the spiritual estate the greater part preach false doctrine and misuse spiritual power, so that thus occasion may be given us to do the works of this commandment, and that we be tried, to see what we are willing to do and to leave undone against such blasphemers for the sake of god's honor. oh, if we were god-fearing in this matter, how often would the knaves of officiales have to decree their papal and episcopal ban in vain! how weak the roman thunderbolts would become! how often would many a one have to hold his tongue, to whom the world must now give ear! how few preachers would be found in christendom! but it has gotten the upper hand: whatever they assert and in whatever way, that must be right. here no one fights for god's name and honor, and i hold that no greater or more frequent sin is done in external works than under this head. it is a matter so high that few understand it, and, besides, adorned with god's name and power, dangerous to touch. but the prophets of old were masters in this; also the apostles, especially st. paul, who did not allow it to trouble them whether the highest or the lowest priest had said it, or had done it in god's name or in his own. they looked on the works and words, and held them up to god's commandment, no matter whether big john or little nick said it, or whether they had done it in god's name or in man's. and for this they had to die, and of such dying there would be much more to say in our time, for things are much worse now. but christ and st. peter and paul must cover all this with their holy names, so that no more infamous cover for infamy has been found on earth than the most holy and most blessed name of jesus christ! one might shudder to be alive, simply because of the misuse and blasphemy of the holy name of god; through which, if it shall last much longer, we will, as i fear, openly worship the devil as a god; so completely do the spiritual authorities and the learned lack all understanding in these things. it is high time that we pray god earnestly that he hallow his name. but it will cost blood, and they who enjoy the inheritance of the holy martyrs and are won with their blood, must again make martyrs. of this more another time. i. we have now seen how many good works there are in the second commandment, which however are not good in themselves, unless they are done in faith and in the assurance of divine favor; and how much we must do, if we take heed to this commandment alone, and how we, alas! busy ourselves much with other works, which have no agreement at all with it. now follows the third commandment: "thou shalt hallow the day of rest." in the first commandment is prescribed our heart's attitude toward god in thoughts, in the second, that of our mouth in words, in this third is prescribed our attitude toward god in works; and it is the first and right table of moses, on which these three commandments are written, and they govern man on the right side, namely, in the things which concern god, and in which god has to do with man and man with god, without the mediation of any creature. the first works of this commandment are plain and outward, which we commonly call worship, such as going to mass, praying, and hearing a sermon on holy days. so understood there are very few works in this commandment; and these, if they are not done in assurance of and with faith in god's favor, are nothing, as was said above. hence it would also be a good thing if there were fewer saint's days, since in our times the works done on them are for the greater part worse than those of the work days, what with loafing, gluttony, and drunkenness, gambling and other evil deeds; and then, the mass and the sermon are listened to without edification, the prayer is spoken without faith. it almost happens that men think it is sufficient that we look on at the mass with our eyes, hear the preaching with our ears, and say the prayers with our mouths. it is all so formal and superficial! we do not think that we might receive something out of the mass into our hearts, learn and remember something out of the preaching, seek, desire and expect something in our prayer. although in this matter the bishops and priests, or they to whom the work of preaching is entrusted, are most at fault, because they do not preach the gospel, and do not teach the people how they ought to look on at mass, hear preaching and pray. therefore, we will briefly explain these three works. ii. in the mass it is necessary that we attend with our a hearts also; and we do attend, when we exercise faith in our hearts. here we must repeat the words of christ, when he institutes the mass and says, "take and eat, this is my body, which is given for you"; in like manner over the cup, "take and drink ye all of it: this is a new, everlasting testament in my blood, which is shed for you and for many for the remission of sins. this shall ye do, as oft as ye do it, in remembrance of me." in these words christ has made for himself a memorial or anniversary, to be daily observed in all christendom, and has added to it a glorious, rich, great testament, in which no interest, money or temporal possessions are bequeathed and distributed, but the forgiveness of all sins, grace and mercy unto eternal life, that all who come to this memorial shall have the same testament; and then he died, whereby this testament has become permanent and irrevocable. in proof and evidence of which, instead of letter and seal, he has left with us his own body and blood under the bread and wine. here there is need that a man practise the first works of this commandment right well, that he doubt not that what christ has said is true, and consider the testament sure, so that he make not christ a liar. for if you are present at mass and do not consider nor believe that here christ through his testament has bequeathed and given you forgiveness of all your sins, what else is it, than as if you said: "i do not know or do not believe that it is true that forgiveness of my sins is here bequeathed and given me"? oh, how many masses there are in the world at present! but how few who hear them with such faith and benefit! most grievously is god provoked to anger thereby. for this reason also no one shall or can reap any benefit from the mass except he be in trouble of soul and long for divine mercy, and desire to be rid of his sins; or, if he have an evil intention, he must be changed during the mass, and come to have a desire for this testament. for this reason in olden times no open sinner was allowed to be present at the mass. when this faith is rightly present, the heart must be made joyful by the testament, and grow warm and melt in god's love. then will follow praise and thanksgiving with a pure heart, from which the mass is called in greek eucharistia, that is, "thanksgiving," because we praise and thank god for this comforting, rich, blessed testament, just as he gives thanks, praises and is joyful, to whom a good friend has presented a thousand and more gulden. although christ often fares like those who make several persons rich by their testament, and these persons never think of them, nor praise or thank them. so our masses at present are merely celebrated, without our knowing why or wherefore, and consequently we neither give thanks nor love nor praise, remain parched and hard, and have enough with our little prayer. of this more another time. iii. the sermon ought to be nothing else than the proclamation of this testament. but who can hear it if no one preaches it? now, they who ought to preach it, themselves do not know it. this is why the sermons ramble off into other unprofitable stories, and thus christ is forgotten, while we fare like the man in ii. kings vii: we see our riches but do not enjoy them. of which the preacher also says, "this is a great evil, when god giveth a man riches, and giveth him not power to enjoy them." so we look on at unnumbered masses and do not know whether the mass be a testament, or what it be, just as if it were any other common good work by itself. o god, how exceeding blind we are! but where this is rightly preached, it is necessary that it be diligently heard, grasped, retained, often thought of, and that the faith be thus strengthened against all the temptation of sin, whether past, or present, or to come. lo! this is the only ceremony or practice which christ has instituted, in which his christians shall assemble, exercise themselves and keep it with one accord; and this he did not make to be a mere work like other ceremonies, but placed into it a rich, exceeding great treasure, to be offered and bestowed upon all who believe on it. this preaching should induce sinners to grieve over their sins, and should kindle in them a longing for the treasure. it must, therefore, be a grievous sin not to hear the gospel, and to despise such a treasure and so rich a feast to which we are bidden; but a much greater sin not to preach the gospel, and to let so many people who would gladly hear it perish, since christ has so strictly commanded that the gospel and this testament be preached, that he does not wish even the mass to be celebrated, unless the gospel be preached, as he says: "as oft as ye do this, remember me"; that is, as st. paul says, "ye shall preach of his death." for this reason it is dreadful and horrible in our times to be a bishop, pastor and preacher; for no one any longer knows this testament, to say nothing of their preaching it, although this is their highest and only duty and obligation. how heavily must they give account for so many souls who must perish because of this lack in preaching. iv. we should pray, not as the custom is, counting many pages or beads, but fixing our mind upon some pressing need, desire it with all earnestness, and exercise faith and confidence toward god in the matter, in such wise that we do not doubt that we shall be heard. so st. bernard instructs his brethren and says: "dear brethren, you shall by no means despise your prayer, as if it were in vain, for i tell you of a truth that, before you have uttered the words, the prayer is already recorded in heaven; and you shall confidently expect from god one of two things: either that your prayer will be granted, or that, if it will not be granted, the granting of it would not be good for you." prayer is, therefore, a special exercise of faith, and faith makes the prayer so acceptable that either it will surely be granted, or something better than we ask will be given in its stead. so also says st. james: "let him who asketh of god not waver in faith; for if he wavers, let not that man think that he shall receive any thing of the lord." this is a clear statement, which says directly: he who does not trust, receives nothing, neither that which he asks, nor anything better. and to call forth such faith, christ himself has said, mark xi: "therefore i say unto you, what things soever ye desire, when ye pray, believe that ye receive them, and ye shall surely have them." and luke xi: "ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you; for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. or what father is there of you, who, if his son shall ask bread, will he give him a stone? or if he ask a fish, will he give him a serpent? or if he ask an egg, will he give him a scorpion? but if you know how to give good gifts to your children, and you yourselves are not naturally good, how much more shall your father which is in heaven give a good spirit to all them that ask him!" v. who is so hard and stone-like, that such mighty words ought not to move him to pray with all confidence! joyfully and gladly? but how many prayers must be reformed, if we are to pray aright according to these words! now, indeed, all churches and monastic houses are full of praying and singing, but how does it happen that so little improvement and benefit result from it, and things daily grow worse? the reason is none other than that which st. james indicates when he says: "you ask much and receive not, because ye ask amiss." for where this faith and confidence is not in the prayer, the prayer is dead, and nothing more than a grievous labor and work. if anything is given for it, it is none the less only temporal benefit without any blessing and help for the soul; nay, to the great injury and blinding of souls, so that they go their way, babbling much with their mouths, regardless of whether they receive, or desire, or trust; and in this unbelief, the state of mind most opposed to the exercise of faith and to the nature of prayer, they remain hardened. from this it follows that one who prays aright never doubts that his prayer is surely acceptable and heard, although the very thing for which he prays be not given him. for we are to lay our need before god in prayer, but not prescribe to him a measure, manner, time or place; but if he wills to give it to us better or in another way than we think, we are to leave it to him; for frequently we do not know what we pray, as st. paul says, romans viii; and god works and gives above all that we understand, as he says, ephesians iii, so that there be no doubt that the prayer is acceptable and heard, and we yet leave to god the time, place, measure and limit; he will surely do what is right. they are the true worshipers, who worship god in spirit and in truth. for they who believe not that they will be heard, sin upon the left hand against this commandment, and go far astray with their unbelief. but they who set a limit for him, sin upon the other side, and come too close with their tempting of god. so he has forbidden both, that we should err from his commandment neither to the left nor to the right, that is, neither with unbelief nor with tempting, but with simple faith remain on the straight road, trusting him, and yet setting him no bounds. vi. thus we see that this commandment, like the second, is to be nothing else than a doing and keeping of the first commandment, that is, of faith, trust, confidence, hope and love to god, so that in all the commandments the first may be the captain, and faith the chief work and the life of all other works, without which, as was said, they cannot be good. but if you say: "what if i cannot believe that my prayer is heard and accepted?" i answer: for this very reason faith, prayer and all other good works are commanded, that you shall know what you can and what you cannot do. and when you find that you cannot so believe and do, then you are humbly to confess it to god, and so begin with a weak spark of faith and daily strengthen it more and more by exercising it in all your living and doing. for as touching infirmity of faith (that is, of the first and highest commandment), there is no one on earth who does not have his good share of it. for even the holy apostles in the gospel, and especially st. peter, were weak in faith, so that they also prayed christ and said: "lord, increase our faith "; and he very frequently rebukes them because they have so little faith. therefore you shall not despair, nor give up, even if you find that you do not believe as firmly as you ought and wish, in your prayer or in other works. nay, you shall thank god with all your heart that he thus reveals to you your weakness, through which he daily teaches and admonishes you how much you need to exercise yourself and daily strengthen yourself in faith. for how many do you see who habitually pray, sing, read, work and seem to be great saints, and yet never get so far as to know where they stand in respect of the chief work, faith; and so in their blindness they lead astray themselves and others; think they are very well off, and so unknowingly build on the sand of their works without any faith, not on god's mercy and promise through a firm, pure faith. therefore, however long we live, we shall always have our hands full to remain, with all our works and sufferings, pupils of the first commandment and of faith, and not to cease to learn. no one knows what a great thing it is to trust god alone, except he who attempts it with his works. vii. again: if no other work were commanded, would not prayer alone suffice to exercise the whole life of man in faith? for this work the spiritual estate has been specially established, as indeed in olden times some fathers prayed day and night. nay, there is no christian who does not have time to pray without ceasing. but i mean the spiritual praying, that is: no one is so heavily burdened with his labor, but that if he will he can, while working, speak with god in his heart, lay before him his need and that of other men, ask for help, make petition, and in all this exercise and strengthen his faith. this is what the lord means, luke xviii, when he says, "men ought always to pray, and never cease," although in matthew vi. he forbids the use of much speaking and long prayers, because of which he rebukes the hypocrites; not because the lengthy prayer of the lips is evil, but because it is not that true prayer which can be made at all times, and without the inner prayer of faith is nothing. for we must also practise the outward prayer in its proper time, especially in the mass, as this commandment requires, and wherever it is helpful to the inner prayer and faith, whether in the house or in the field, in this work or in that; of which we have no time now to speak more. for this belongs to the lord's prayer, in which all petitions and spoken prayer are summed up in brief words. viii. where now are they who desire to know and to do good works? let them undertake prayer alone, and rightly exercise themselves in faith, and they will find that it is true, as the holy fathers have said, that there is no work like prayer. mumbling with the mouth is easy, or at least considered easy, but with earnestness of heart to follow the words in deep devotion, that is, with desire and faith, so that one earnestly desires what the words say, and not to doubt that it will be heard: that is a great deed in god's eyes. here the evil spirit hinders men with all his powers. oh, how often will he here prevent the desire to pray, not allow us to find time and place, nay, often also raise doubts, whether a man is worthy to ask anything of such a majesty as god is, and so confuse us that a man himself does not know whether it is really true that he prays or not; whether it is possible that his prayer is acceptable, and other such strange thoughts. for the evil spirit knows well how powerful one man's truly believing prayer is, and how it hurts him, and how it benefits all men. therefore he does not willingly let it happen. when so tempted, a man must indeed be wise, and not doubt that he and his prayer are, indeed, unworthy before such infinite majesty; in no wise dare he trust his worthiness, or because of his unworthiness grow faint; but he must heed god's command and cast this up to him, and hold it before the devil, and say: "because of my worthiness i do nothing, because of my unworthiness i cease from nothing. i pray and work only because god of his pure mercy has promised to hear and to be gracious to all unworthy men, and not only promised it, but he has also most sternly, on pain of his everlasting displeasure and wrath, commanded us to pray, to trust and to receive. if it has not been too much for that high majesty so solemnly and highly to obligate his unworthy worms to pray, to trust, and to receive from him, how shall it be too much for me to take such command upon myself with all joy, however worthy or unworthy i may be?" thus we must drive out the devil's suggestion with god's command. thus will he cease, and in no other way whatever. ix. but what are the things which we must bring before almighty god in prayer and lamentation, to exercise faith thereby? answer: first, every man's own besetting need and trouble, of which david says, psalm xxxii: "thou art my refuge in all trouble which compasseth me about; thou art my comfort, to preserve me from all evil which surrounds me." likewise, psalm cxlii: "i cried unto the lord with my voice; with my voice unto the lord did i make my supplication. i poured out my complaint before him; i showed before him my trouble." in the mass a christian shall keep in mind the short-comings or excesses he feels, and pour out all these freely before god with weeping and groaning, as woefully as he can, as to his faithful father, who is ready to help him. and if you do not know or recognise your need, or have no trouble, then you shall know that you are in the worst possible plight. for this is the greatest trouble, that you find yourself so hardened, hard-hearted and insensible that no trouble moves you. there is no better mirror in which to see your need than simply the ten commandments, in which you will find what you lack and what you should seek. if, therefore, you find in yourself a weak faith, small hope and little love toward god; and that you do not praise and honor god, but love your own honor and fame, think much of the favor of men, do not gladly hear mass and sermon, are indolent in prayer, in which things every one has faults, then you shall think more of these faults than of all bodily harm to goods, honor and life, and believe that they are worse than death and all mortal sickness. these you shall earnestly lay before god, lament and ask for help, and with all confidence expect help, and believe that you are heard and shall obtain help and mercy. then go forward into the second table of the commandments, and see how disobedient you have been and still are toward father and mother and all in authority; how you sin against your neighbor with anger, hatred and evil words; how you are tempted to unchastity, covetousness and injustice in word and deed against your neighbor; and you will doubtless find that you are full of all need and misery, and have reason enough to weep even drops of blood, if you could. x. but i know well that many are so foolish as not to want to ask for such things, unless they first be conscious that they are pure, and believe that god hears no one who is a sinner. all this is the work of those false preachers, who teach men to begin, not with faith and trust in god's favor, but with their own works. look you, wretched man! if you have broken a leg, or the peril of death overtakes you, you call upon god, this saint and that, and do not wait until your leg is healed, or the danger is past: you are not so foolish as to think that god hears no one whose leg is broken, or who is in bodily danger. nay, you believe that god shall hear most of all when you are in the greatest need and fear. why, then, are you so foolish here, where there is immeasurably greater need and eternal hurt, and do not want to ask for faith, hope, love, humility, obedience, chastity, gentleness, peace, righteousness, unless you are already free of all your unbelief, doubt, pride, disobedience, unchastity, anger, covetousness and unrighteousness. although the more you find yourself lacking in these things, the more and more diligently you ought to pray or cry. so blind are we: with our bodily sickness and need we run to god; with the soul's sickness we run from him, and are unwilling to come back before we are well, exactly as if there could be one god who could help the body, and another god who could help the soul; or as if we would help ourselves in spiritual need, although it really is greater than the bodily need. such plan and counsel is of the devil. not so, my good man! if you wish to be cured of sin, you must not withdraw from god, but run to him, and pray with much more confidence than if a bodily need had overtaken you. god is not hostile to sinners, but only to unbelievers, that is, to such as do not recognize and lament their sin, nor seek help against it from god, but in their own presumption wish first to purify themselves, are unwilling to be in need of his grace, and will not suffer him to be a god who gives to everyone and takes nothing in return. xi. all this has been said of prayer for personal needs, and of prayer in general. but the prayer which really belongs to this commandment and is called a work of the holy day, is far better and greater, and is to be made for all christendom, for all the need of all men, of foe and friend, especially for those who belong to the parish or bishopric. thus st. paul commanded his disciple timothy: "exhort thee, that thou see to it, that prayers and intercessions be made for all men, for kings, and for all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty. for this is good and acceptable in the sight of god our saviour." for this reason jeremiah, chapter xxix, commanded the people of israel to pray for the city and land of babylon, because in the peace thereof they should have peace. and baruch i: "pray for the life of the king of babylon and for the life of his son, that we may live in peace under their rule." this common prayer is precious and the most powerful, and it is for its sake that we come together. for this reason also the church is called a house of prayer, because in it we are as a congregation with one accord to consider our need and the needs of all men, present them before god, and call upon him for mercy. but this must be done with heart-felt emotion and sincerity, so that we feel in our hearts the need of all men, and that we pray with true sympathy for them, in true faith and confidence. where such prayers are not made in the mass, it were better to omit the mass. for what sense is there in our coming together into a house of prayer, which coming together shows that we should make common prayer and petition for the entire congregation, if we scatter these prayers, and so distribute them that everyone prays only for himself, and no one has regard for the other, nor concerns himself for another's need? how can that prayer be of help, good, acceptable and a common prayer, or a work of the holy day and of the assembled congregation, which they make who make their own petty prayers, one for this, the other for that, and have nothing but self-seeking, selfish prayers, which god hates? xii. a suggestion of this common prayer has been retained from ancient practice, when at the end of the sermon the confession of sins is said and prayer is made on the pulpit for all christendom. but this should not be the end of the matter, as is now the custom and fashion; it should be an exhortation to pray throughout the entire mass for such need as the preacher makes us feel; and in order that we may pray worthily, he first exhorts us because of our sin, and thereby makes us humble. this should be done as briefly as possible, that then the entire congregation may confess their own sin and pray for every one with earnestness and faith. oh, if god granted that any congregation at all heard mass and prayed in this way, so that a common earnest heart-cry of the entire people would rise up to god, what immeasurable virtue and help would result from such a prayer! what more terrible thing could happen to all the evil spirits? what greater work could be done on earth, whereby so many pious souls would be preserved, so many sinners converted? for, indeed, the christian church on earth has no greater power or work than such common prayer against everything that may oppose it. this the evil spirit knows well, and therefore he does all that he can to prevent such prayer. gleefully he lets us go on building churches, endowing many monastic houses, making music, reading, singing, observing many masses, and multiplying ceremonies beyond all measure. this does not grieve him, nay, he helps us do it, that we may consider such things the very best, and think that thereby we have done our whole duty. but in that meanwhile this common, effectual and fruitful prayer perishes and its omission is unnoticed because of such display, in this he has what he seeks. for when prayer languishes, no one will take anything from him, and no one will withstand him. but if he noticed that we wished to practise this prayer, even if it were under a straw roof or in a pig-sty, he would indeed not endure it, but would fear such a pig-sty far more than all the high, big and beautiful churches, towers and bells in existence, if such prayer be not in them. it is indeed not a question of the places and buildings in which we assemble, but only of this unconquerable prayer, that we pray it and bring it before god as a truly common prayer. xiii. the power of this prayer we see in the fact that in olden times abraham prayed for the five cities, sodom, gomorrah, etc., genesis xviii, and accomplished so much, that if there had been ten righteous people in them, two in each city, god would not have destroyed them. what then could many men do, if they united in calling upon god earnestly and with sincere confidence? st. james also says: "dear brethren, pray for one another, that ye may be saved. for the prayer of a righteous man availeth much, a prayer that perseveres and does not cease" (that is, which does not cease asking ever more and more, although what it asks is not immediately granted, as some timid men do). and as an example in this matter he sets before us elijah, the prophet, "who was a man," he says, "as we are, and prayed, that it might not rain; and it rained not by the space of three years and six months. and he prayed again, and it rained, and everything became fruitful." there are many texts and examples in the scriptures which urge us to pray, only that it be done with earnestness and faith. as david says, "the eyes of the lord are upon the righteous, and his ears are open unto their cry." again, "the lord is nigh unto all them that call upon him, to all that call upon him in truth." why does he add, "call upon him in truth"? because that is not prayer nor calling upon god when the mouth alone mumbles. what should god do, if you come along with your mouth, book or paternoster, and think of nothing except that you may finish the words and complete the number? so that if some one were to ask you what it all was about, or what it was that you prayed for, you yourself would not know; for you had not thought of laying this or that matter before god or desiring it. your only reason for praying is that you are commanded to pray this and so much, and this you intend to do in full. what wonder that thunder and lightning frequently set churches on fire, because we thus make of the house of prayer a house of mockery, and call that prayer in which we bring nothing before god and desire nothing from him. but we should do as they do who wish to ask a favor of great princes. these do not plan merely to babble a certain number of words, for the prince would think they mocked him, or were insane; but they put their request very plainly, and present their need earnestly, and then leave it to his mercy, in good confidence that he will grant it. so we must deal with god of definite things, namely, mention some present need, commend it to his mercy and good-will, and not doubt that it is heard; for he has promised to hear such prayer, which no earthly lord has done. xiv. we are masters in this form of prayer when we suffer bodily need; when we are sick we call here upon st. christopher, there upon st. barbara; we vow a pilgrimage to st. james, to this place and to that; then we make earnest prayer, have a good confidence and every good kind of prayer. but when we are in our churches during mass, we stand like images of saints; know nothing to speak of or to lament; the beads rattle, the pages rustle and the mouth babbles; and that is all there is to it. but if you ask what you shall speak of and lament in your prayer, you can easily learn from the ten commandments and the lord's prayer. open your eyes and look into your life and the life of all christians, especially of the spiritual estate, and you will find how faith, hope, love, obedience, chastity and every virtue languish, and all manner of heinous vices reign; what a lack there is of good preachers and prelates; how only knaves, children, fools and women rule. then you will see that there were need every hour without ceasing to pray everywhere with tears of blood to god, who is so terribly angry with men. and it is true that it has never been more necessary to pray than at this time, and it will be more so from now on to the end of the world. if such terrible crimes do not move you to lament and complain, do not permit yourself to be led astray by your rank, station, good works or prayer: there is no christian vein or trait in you, however righteous you may be. but it has all been foretold, that when god's anger is greatest and christendom suffers the greatest need, then petitioners and supplicants before god shall not be found, as isaiah says with tears, chapter lxiv: "thou art angry with us, and there is none that calleth upon thy name, that stirreth up himself to take hold of thee." likewise, ezekiel xxii: "i sought for a man among them, that should make up the hedge, and stand in the gap before me for the land, that i should not destroy it; but i found none. therefore have i poured out mine indignation upon them; i have consumed them with the fire of my wrath." with these words god indicates how he wants us to withstand him and turn away his anger from one another, as it is frequently written of the prophet moses, that he restrained god, lest his anger should overwhelm the people of israel. xv. but what will they do, who not only do not regard such misfortune of christendom, and do not pray against it, but laugh at it, take pleasure in it, condemn, malign, sing and talk of their neighbor's sins, and yet dare, unafraid and unashamed, go to church, hear mass, say prayers, and regard themselves and are regarded as pious christians? these truly are in need that we pray twice for them, if we pray once for those whom they condemn, talk about and laugh at. that there would be such is also prophesied by the thief on christ's left hand, who blasphemed him in his suffering, weakness and need; also by all those who reviled christ on the cross, when they should most of all have helped him. o god, how blind, nay, how insane have we christians become! when will there be an end of wrath, o heavenly father? that we mock at the misfortune of christendom, to pray for which we gather together in church and at the mass, that we blaspheme and condemn men, this is the fruit of our mad materialism. if the turk destroys cities, country and people, and ruins churches, we think a great injury has been done christendom. then we complain, and urge kings and princes to war. but when faith perishes, love grows cold, god's word is neglected, and all manner of sin flourishes, then no one thinks of fighting, nay, pope, bishops, priests and clergy, who ought to be generals, captains and standard-bearers in this spiritual warfare against these spiritual and many times worse turks, these are themselves the very princes and leaders of such turks and of the devil host, just as judas was the leader of the jews when they took christ. it had to be an apostle, a bishop, a priest, one of the number of the best, who began the work of slaying christ. so also must christendom be laid waste by no others than those who ought to protect it, and yet are so insane that they are ready to eat up the turks and at home themselves set house and sheep-cote on fire and let them burn up with the sheep and all other contents, and none the less worry about the wolf in the woods. such are our times, and this is the reward we have earned by our ingratitude toward the endless grace which christ has won for us freely with his precious blood, grievous labor and bitter death. xvi. lo! where are the idle ones, who do not know how to do good works? where are they who run to rome, to st. james, hither and thither? take up this one single work of the mass, look on your neighbor's sin and ruin, and have pity on him; let it grieve you, tell it to god, and pray over it. do the same for every other need of christendom, especially of the rulers, whom god, for the intolerable punishment and torment of us all, allows to fall and be misled so terribly. if you do this diligently, be assured you are one of the best fighters and captains, not only against the turks, but also against the devils and the powers of hell. but if you do it not, what would it help you though you performed all the miracles of the saints, and murdered all the turks, and yet were found guilty of having disregarded your neighbor's need and of having thereby sinned against love? for christ at the last day will not ask how much you have prayed, fasted, pilgrimaged, done this or that for yourself, but how much good you have done to others, even the very least. now without doubt among the "least" are also those who are in sin and spiritual poverty, captivity and need, of whom there are at present far more than of those who suffer bodily need. therefore take heed: our own self-assumed good works lead us to and into ourselves, that we seek only our own benefit and salvation; but god's commandments drive us to our neighbor, that we may thereby benefit others to their salvation. just as christ on the cross prayed not for himself alone, but rather for us, when he said, "father, forgive them, fort they know not what they do," so we also must pray for one another. from which every man may know that the slanderers, frivolous judges and despisers of other people are a perverted, evil race, who do nothing else than heap abuse on those for whom they ought to pray; in which vice no one is sunk so deep as those very men who do many good works of their own, and seem to men to be something extraordinary, and are honored because of their beautiful, splendid life in manifold good works. xvii. spiritually understood, this commandment has a yet far higher work, which embraces the whole nature of man. here it must be known that in hebrew "sabbath" means "rest," because on the seventh day god rested and ceased from all his works, which he had made. genesis ii. therefore he commanded also that the seventh day should be kept holy and that we cease from our works which we do the other six days. this sabbath has now for us been changed into the sunday, and the other days are called work-days; the sunday is called rest-day or holiday or holy day. and would to god that in christendom there were no holiday except the sunday; that the festivals of our lady and of the saints were all transferred to sunday; then would many evil vices be done away with through the labor of the work-days, and lands would not be so drained and impoverished. but now we are plagued with many holidays, to the destruction of souls, bodies and goods; of which matter much might be said. this rest or ceasing from labors is of two kinds, bodily and spiritual. for this reason this commandment is also to be understood in two ways. the bodily rest is that of which we have spoken above, namely, that we omit our business and work, in order that we may gather in the church, see mass, hear god's word and make common prayer. this rest is indeed bodily and in christendom no longer commanded by god, as the apostle says, colossians ii, "let no man obligate you to any holiday whatever"--for they were of old a figure, but now the truth has been fulfilled, so that all days are holy days, as isaiah says, chapter lxvi, "one holy day shall follow the other"; on the other hand, all days are workdays. yet it is a necessity and ordained by the church for the sake of the imperfect laity and working people, that they also may be able to come to hear god's word. for, as we see, the priests and clergy celebrate mass every day, pray at all hours and train themselves in god's word by study, reading and hearing. for this reason also they are freed from work before others, supported by tithes and have holy-day every day, and every day do the works of the holy-day, and have no work-day, but for them one day is as the other. and if we were all perfect, and knew the gospel, we might work every day if we wished, or rest if we could. for a day of rest is at present not necessary nor commanded except only for the teaching of god's word and prayer. the spiritual rest, which god particularly intends in this commandment, is this: that we not only cease from our labor and trade, but much more, that we let god alone work in us and that we do nothing of our own with all our powers. but how is this done? in this way: man, corrupted by sin, has much wicked love and inclination toward all sins, as the scriptures say, genesis viii, "man's heart and senses incline always to the evil," that is, to pride, disobedience, anger, hatred, covetousness, unchastity, etc., and summa summarum, in all that he does and leaves undone, he seeks his own profit, will and honor rather than god's and his neighbor's. therefore all his works, all his words, all his thoughts, all his life are evil and not godly. now if god is to work and to live in him, all this vice and wickedness must be choked and up-rooted, so that there may be rest and a cessation of all our works, thoughts and life, and that henceforth (as st. paul says, galatians ii.) it may be no longer we who live, but christ who lives, works and speaks in us. this is not accomplished with comfortable, pleasant days, but here we must hurt our nature and let it be hurt. here begins the strife between the spirit and the flesh; here the spirit resists anger, lust, pride, while the flesh wants to be in pleasure, honor and comfort. of this st. paul says, galatians v, "they that are our lord christ's have crucified the flesh with its affections and lusts." then follow the good works,--fasting, watching, labor, of which some say and write so much, although they know neither the source nor the purpose of these good works. therefore we will now also speak of them. xviii. this rest, namely, that our work cease and god alone work in us, is accomplished in two ways. first, through our own effort, secondly, through the effort or urging of others. our own effort is to be so made and ordered that, in the first place, when we see our flesh, senses, will and thoughts tempting us, we resist them and do not heed them, as the wise man says: "follow not thine own desires." and moses, deuteronomy xii: "thou shalt not do what is right in thine own eyes." here a man must make daily use of those prayers which david prays: "lord, lead me in thy path, and let me not walk in my own ways," and many like prayers, which are all summed up in the prayer, "thy kingdom come." for the desires are so many, so various, and besides at times so nimble, so subtile and specious, through the suggestions of the evil one, that it is not possible for a man to control himself in his own ways. he must let hands and feet go, commend himself to god's governance, and entrust nothing to his reason, as jeremiah says, "o lord, i know that the way of man is not in his own power." we see proof of this, when the children of israel went out of egypt through the wilderness, where there was no way, no food, no drink, no help. therefore god went before them, by day in a bright: cloud, by night in a fiery pillar, fed them with manna from heaven, and kept their garments and shoes that they waxed not old, as we read in the books of moses. for this reason we pray: "thy kingdom come, that thou rule us, and not: we ourselves," for there is nothing more perilous in us than our reason and will. and this is the first and highest work of god in us and the best training, that we cease from our works, that we let our reason and will be idle, that we rest and commend ourselves to god in all things, especially when they seem to be spiritual and good. xix. after this comes the discipline of the flesh, to kill its gross, evil lust, to give it rest and relief. this we must kill and quiet with fasting, watching and labor, and from this we learn how much and why we shall fast, watch and labor. there are, alas! many blind men, who practise their castigation, whether it be fasting, watching or labor, only because they think these are good works, intending by them to gain much merit. far blinder still are they who measure their fasting not only by the quantity or duration, as these do, but also by the nature of the food, thinking that it is of far greater worth if they do not eat meat, eggs or butter. beyond these are those who fast according to the saints, and according to the days; one fasting on wednesday, another on saturday, another on st. barbara's day, another on st. sebastian's day, and so on. these all seek in their fasting nothing beyond the work itself: when they have performed that, they think they have done a good work. i will here say nothing of the fact that some fast in such a way that they none the less drink themselves full; some fast by eating fish and other foods so lavishly that they would come much nearer to fasting if they ate meat, eggs and butter, and by so doing would obtain far better results from their fasting. for such fasting is not fasting, but a mockery of fasting and of god. therefore i allow everyone to choose his day, food and quantity for fasting, as he will, on condition that he do not stop with that, but have regard to his flesh; let him put upon it fasting, watching and labor according to its lust and wantonness, and no more, although pope, church, bishop, father-confessor or any one else whosoever have commanded it. for no one should measure and regulate fasting, watching and labor according to the character or quantity of the food, or according to the days, but according to the withdrawal or approach of the lust and wantonness of the flesh, for the sake of which alone the fasting, watching and labor is ordained, that is, to kill and to subdue them. if it were not for this lust, eating were as meritorious as fasting, sleeping as watching, idleness as labor, and each were as good as the other without all distinction. xx. now, if some one should find that more wantonness arose in his flesh from eating fish than from eating eggs and meat, let him eat meat and not fish. again, if he find that his head becomes confused and crazed or his body and stomach injured through fasting, or that it is not needful to kill the wantonness of his flesh, he shall let fasting alone entirely, and eat, sleep, be idle as is necessary for his health, regardless whether it be against the command of the church, or the rules of monastic orders: for no commandment of the church, no law of an order can make fasting, watching and labor of more value than it has in serving to repress or to kill the flesh and its lusts. where men go beyond this, and the fasting, eating, sleeping, watching are practised beyond the strength of the body, and more than is necessary to the killing of the lust, so that through it the natural strength is ruined and the head is racked; then let no one imagine that he has done good works, or excuse himself by citing the commandment of the church or the law of his order. he will be regarded as a man who takes no care of himself, and, as far as in him lies, has become his own murderer. for the body is not given us that we should kill its natural life or work, but only that we kill its wantonness; unless its wantonness were so strong and great that we could not sufficiently resist it without ruin and harm to the natural life. for, as has been said, in the practice of fasting, watching and labor, we are not to look upon the works in themselves, not on the days, not on the number, not on the food, but only on the wanton and lustful adam, that through them he may be cured of his evil appetite. xxi. from this we can judge how wisely or foolishly some women act when they are with child, and how the sick are to be treated. for the foolish women cling so firmly to their fasting that they run the risk of great danger to the fruit of their womb and to themselves, rather than not to fast when the others fast. they make a matter of conscience where there is none, and where there is matter of conscience they make none. this is all the fault of the preachers, because they continually prate of fasting, and never point out its true use, limit, fruit, cause and purpose. so also the sick should be allowed to eat and to drink every day whatever they wish. in brief, where the wantonness of the flesh ceases, there every reason for fasting, watching, laboring, eating this or that, has already ceased, and there no longer is any binding commandment at all. but then care must be taken, lest out of this freedom there grow a lazy indifference about killing the wantonness of the flesh; for the roguish adam is exceedingly tricky in looking for permission for himself, and in pleading the ruin of the body or of the mind; so some men jump right in and say it is neither necessary nor commanded to fast or to mortify the flesh, and are ready to eat this and that without fear, just as if they had for a long time had much experience of fasting, although they have never tried it. no less are we to guard against offending those who, not sufficiently informed, regard it a great sin if we do not fast or eat as they do. these we must kindly instruct, and not haughtily despise, nor eat this or that in despite of them, but we must tell them the reason why it is right to do so, and thus gradually lead them to a correct understanding. but if they are stubborn and will not listen, we must let them alone, and do as we know it is right to do. xxii. the second form of discipline which we receive at the hands of others, is when men or devils cause us suffering, as when our property is taken, our body sick, and our honor taken away; and everything that may move us to anger, impatience and unrest. for god's work rules in us according to his wisdom, not according to our wisdom, according to his purity and chastity, not according to the wantonness of our flesh; for god's work is wisdom and purity, our work is foolishness and impurity, and these shall rest: so in like manner it should rule in us according to his peace, not our anger, impatience and lack of peace. for peace too is god's work, impatience is the work of our flesh; this shall rest and be dead, that we thus in every way keep a spiritual holiday, let our works stand idle, and let god work in us. therefore in order to kill our works and the adam in us, god heaps many temptations upon us, which move us to anger, many sufferings, which rouse us to impatience, and last of all death and the world's abuse; whereby he seeks nothing else than that he may drive out anger, impatience and lack of peace, and attain to his work, that is, to peace, in us. thus says isaiah xxviii, "he does the work of another that he may come to his own work." what does this mean? he sends us suffering and trouble that he may teach us to have patience and peace; he bids us die that he may make us live, until a man, thoroughly trained, becomes so peaceful and quiet that he is not disturbed, whether it go well or ill with him, whether he die or live, be honored or dishonored. there god himself dwells alone, and there are no works of men. this is rightly keeping and hallowing the day of rest; then a man does not guide himself, then he desires nothing for himself, then nothing troubles him; but god himself leads him, there is naught but godly pleasure, joy and peace with all other works and virtues. xxiii. these works he considers so great that he commands us not only to keep the day of rest, but also to hallow it or regard it as holy, whereby he declares that there are no more precious things than suffering, dying, and all manner of misfortune. for they are holy and sanctify a man from his works to god's works, just as a church is consecrated from natural works to the worship of god. therefore a man shall also recognise them as holy things, be glad and thank god when they come upon him. for when they come they make him holy, so that he fulfils this commandment and is saved, redeemed from all his sinful works. thus says david: "precious in the sight of the lord is the death of his saints." in order to strengthen us thereto he has not only commanded us to keep such a rest (for nature is very unwilling to die and to suffer, and it is a bitter day of rest for it to cease from its works and be dead); but he has also comforted us in the scriptures with many words and told us, psalm xci, "i will be with him in all his trouble, and will deliver him." likewise psalm xxxiv: "the lord is nigh unto all them that suffer, and will help them." as if this were not enough, he has given us a powerful, strong example of it, his only, dear son, jesus christ, our lord, who on the sabbath lay in the tomb the entire day of rest, free from all his works, and was the first to fulfil this commandment, although he needed it not for himself, but only for our comfort, that we also in all suffering and death should be quiet and have peace. since, as christ was raised up after his rest and henceforth lives only in god and god in him, so also shall we by the death of our adam, which is perfectly accomplished only through natural death and burial, be lifted up into god, that god may live and work in us forever. lo! these are the three parts of man: reason, desire, aversion; in which all his works are done. these, therefore, must be slain by these three exercises, god's governance, our self-mortification, the hurt done to us by others; and so they must spiritually rest before god, and give him room for his works. xxiv. but such works are to be done and such sufferings to be endured in faith and in sure confidence of god's favor, in order that, as has been said, all works remain in the first commandment and in faith, and that faith, for the sake of which all other commandments and works are ordained, exercise and strengthen itself in them. see, therefore, what a pretty, golden ring these three commandments and their works naturally form, and how from the first commandment and faith the second flows on to the third, and the third in turn drives through the second up into the first. for the first work is to believe, to have a good heart and confidence toward god. from this flows the second good work, to praise god's name, to confess his grace, to give all honor to him alone. then follows the third, to worship by praying, hearing god's word, thinking of and considering god's benefits, and in addition chastising one's self, and keeping the body under. but when the evil spirit perceives such faith, such honoring of god and such worship, he rages and stirs up persecution, attacks body, goods, honor and life, brings upon us sickness, poverty, shame and death, which god so permits and ordains. see, here begins the second work, or the second rest of the third commandment; by this faith is very greatly tried, even as gold in the fire. for it is a great thing to retain a sure confidence in god, although he sends us death, shame, sickness, poverty; and in this cruel form of wrath to regard him as our all-gracious father, as must be done in this work of the third commandment. here suffering contains faith, that it must call upon god's name and praise it in such suffering, and so it comes through the third commandment into the second again; and through that very calling on the name of god and praise, faith grows, and becomes conscious of itself, and so strengthens itself, through the two works of the third and of the second commandment. thus faith goes out into the works and through the works comes to itself again; just as the sun goes forth unto its setting and comes again unto its rising. for this reason the scriptures associate the day with peaceful living in works, the night with passive living in adversity, and faith lives and works, goes out and comes in, in both, as christ says, john ix. xxv. this order of good works we pray in the lord's prayer. the first is this, that we say: "our father, who art in heaven"; these are the words of the first work of faith, which, according to the first commandment, does not doubt that it has a gracious father in heaven. the second: "hallowed be thy name," in which faith asks that god's name, praise and honor be glorified, and calls upon it in every need, as the second commandment says. the third: "thy kingdom come," in which we pray for the true sabbath and rest, peaceful cessation of our works, that god's work alone be done in us, and so god rule in us as in his own kingdom, as he says, luke xvii, "behold, god's kingdom is nowhere else except within you." the fourth petition is "thy will be done"; in which we pray that we may keep and have the seven commandments of the second table, in which faith is exercised toward our neighbor; just as in the first three it is exercised in works toward god alone. and these are the petitions in which stands the word "thou, thy, thy, thy," because they seek only what belongs to god; all the others say "our, us, our," etc; for in them we pray for our goods and blessedness. let this, then, suffice as a plain, hasty explanation of the first table of moses, pointing out to simple folk what are the highest of good works. the second table follows. "thou shalt honor thy father and thy mother." from this commandment we learn that after the excellent works of the first three commandments there are no better works than to obey and serve all those who are set over us as superiors. for this reason also disobedience is a greater sin than murder, unchastity, theft and dishonesty, and all that these may include. for we can in no better way learn how to distinguish between greater and lesser sins than by noting the order of the commandments of god, although there are distinctions also within the works of each commandment. for who does not know that to curse is a greater sin than to be angry, to strike than to curse, to strike father and mother more than to strike any one else? thus these seven commandments teach us how we are to exercise ourselves in good works toward men, and first of all toward our superiors. the first work is that we honor our own father and mother. and this honor consists not only in respectful demeanor, but in this: that we obey them, look up to, esteem and heed their words and example, accept what they say, keep silent and endure their treatment of us, so long as it is not contrary to the first three commandments; in addition, when they need it, that we provide them with food, clothing and shelter. for not for nothing has he said: "thou shalt honor them"; he does not say: "thou shalt love them," although this also must be done. but honor is higher than mere love and includes a certain fear, which unites with love, and causes a man to fear offending them more than he fears the punishment. just as there is fear in the honor we pay a sanctuary, and yet we do not flee from it as from a punishment, but draw near to it all the more. such a fear mingled with love is the true honor; the other fear without any love is that which we have toward things which we despise or flee from, as we fear the hangman or punishment. there is no honor in that, for it is a fear without all love, nay, fear that has with it hatred and enmity. of this we have a proverb of st. jerome: what we fear, that we also hate. with such a fear god does not wish to be feared or honored, nor to have us honor our parents; but with the first, which is mingled with love and confidence. ii. this work appears easy, but few regard it aright. for where the parents are truly pious and love their children not according to the flesh, but (as they ought) instruct and direct them by words and works to serve god according to the first three commandments, there the child's own will is constantly broken, and it must do, leave undone, and suffer what its nature would most gladly do otherwise; and thereby it finds occasion to despise its parents, to murmur against them, or to do worse things. there love and fear depart, unless they have god's grace. in like manner, when they punish and chastise, as they ought (at times even unjustly, which, however, does not harm the soul's salvation), our evil nature resents the correction. beside all this, there are some so wicked that they are ashamed of their parents because of poverty, lowly birth, deformity or dishonor, and allow these things to influence them more than the high commandment of god, who is above all things, and has with benevolent intent given them such parents, to exercise and try them in his commandment. but the matter becomes still worse when the child has children of its own; then love descends to them, and detracts very much from the love and honor toward the parents. but what is said and commanded of parents must also be understood of those who, when the parents are dead or absent, take their place, such as relatives, god-parents, sponsors, temporal lords and spiritual fathers. for every one must be ruled and be subject to other men. wherefore we here see again how many good works are taught in this commandment, since in it all our life is made subject to other men. hence it comes that obedience is so highly praised and all virtue and good works are included in it. iii. there is another dishonoring of parents, much more dangerous and subtile than this first, which adorns itself and passes for a real honor; that is, when a child has its own way, and the parents through natural love allow it. here there is indeed mutual honor, here there is mutual love, and on all sides it is a precious thing, parents and child take mutual pleasure in one another. this plague is so common that instances of the first form of dishonoring are very seldom seen. this is due to the fact that the parents are blinded, and neither know nor honor god according to the first three commandments; hence also they cannot see what the children lack, and how they ought to teach and train them. for this reason they train them for worldly honors, pleasure and possessions, that they may by all means please men and reach high positions: this the children like, and they obey very gladly without gainsaying. thus god's commandment secretly comes to naught while all seems good, and that is fulfilled which is written in the prophets isaiah and jeremiah, that the children are destroyed by their own parents, and they do like the king manasseh, who sacrificed his own son to the idol moloch and burned him, ii. kings xxi. what else is it but to sacrifice one's own child to the idol and to burn it, when parents train their children more in the way of the world than in the way of god? let them go their way, and be burned up in worldly pleasure, love, enjoyment, possessions and honor, but let god's love and honor and the desire of eternal blessings be quenched in them? o how perilous it is to be a father or a mother, where flesh and blood are supreme! for, truly, the knowledge and fulfilment of the first three and the last six commandments depends altogether upon this commandment; since parents are commanded to teach them to their children, as psalm lxxviii. says, "how strictly has he commanded our fathers, that they should make known god's commandments to their children, that the generation to come might know them and declare them to their children's children." this also is the reason why god bids us honor our parents, that is, to love them with fear; for that other love is without fear, therefore it is more dishonor than honor. now see whether every one does not have good works enough to do, whether he be father or child. but we blind men leave this untouched, and seek all sorts of other works which are not commanded. iv. now where parents are foolish and train their children after the fashion of the world, the children are in no way to obey them; for god, according to the first three commandments, is to be more highly regarded than the parents. but training after the fashion of the world i call it, when they teach them to seek no more than pleasure, honor and possessions of this world or its power. to wear decent clothes and to seek an honest living is a necessity, and not sin. yet the heart of a child must be taught to be sorry that this miserable earthly life cannot well be lived, or even begun, without the striving after more adornment and more possessions than are necessary for the protection of the body against cold and for nourishment. thus the child must be taught to grieve that, without its own will, it must do the world's will and play the fool with the rest of men, and endure such evil for the sake of something better and to avoid something worse. so queen esther wore her royal crown, and yet said to god, esther xiv, "thou knowest, that the sign of my high estate, which is upon my head, has never yet delighted me, and i abhor it as a menstruous rag, and never wear it when i am by myself, but when i must do it and go before the people." the heart that is so minded wears adornment without peril; for it wears and does not wear, dances and does not dance, lives well and does not live well. and these are the secret souls, hidden brides of christ, but they are rare; for it is hard not to delight in great adornment and parade. thus st. cecilia wore golden clothes at the command of her parents, but within against her body she wore a garment of hair. here some men say: "how then could i bring my children into society, and marry them honorably? i must make some display." tell me, are not these the words of a heart which despairs of god, and trusts more on its own providing than on god's care? whereas st. peter teaches and says, i. peter v, "cast all your care upon him, and be certain that he cares for you." it is a sign that they have never yet thanked god for their children, have never yet rightly prayed for them, have never yet commended them to him; otherwise they would know and have experienced that they ought to ask god also for the marriage dower of their children, and await it from him. therefore also he permits them to go their way, with cares and worries, and yet succeed poorly. v. thus it is true, as men say, that parents, although they had nothing else to do, could attain salvation by training their own children; if they rightly train them to god's service, they will indeed have both hands full of good works to do. for what else are here the hungry, thirsty, naked, imprisoned, sick, strangers, than the souls of your own children? with whom god makes of your house a hospital, and sets you over them as chief nurse, to wait on them, to give them good words and works as meat and drink, that they may learn to trust, believe and fear god, and to place their hope on him, to honor his name, not to swear nor curse, to mortify themselves by praying, fasting, watching, working, to attend worship and to hear god's word, and to keep the sabbath, that they may learn to despise temporal things, to bear misfortune calmly, and not to fear death nor to love this life. see, what great lessons are these, how many good works you have before you in your home, with your child, that needs all these things like a hungry, thirsty, naked, poor, imprisoned, sick soul. o what a blessed marriage and home were that where such parents were to be found! truly it would be a real church, a chosen cloister, yea, a paradise. of such says psalm cxxviii: "blessed are they that fear god, and walk in his commandments; thou shalt eat of the labor of thine hands; therefore thou shalt be happy, and it shall be well with thee. thy wife shall be as a fruitful vine in thine house, and thy children shall be as the young scions of laden olive trees about thy table. behold, thus shall the man be blessed, that feareth the lord," etc. where are such parents? where are they that ask after good works? here none wishes to come. why? god has commanded it; the devil, flesh and blood pull away from it; it makes no show, therefore it counts for nothing. here this husband runs to st. james, that wife vows a pilgrimage to our lady; no one vows that he will properly govern and teach himself and his child to the honor of god; he leaves behind those whom god has commanded him to keep in body and soul, and would serve god in some other place, which has not been commanded him. such perversity no bishop forbids, no preacher corrects; nay, for covetousness' sake they confirm it and daily only invent more pilgrimages, elevations of saints, indulgence-fairs. god have pity on such blindness. vi. on the other hand, parents cannot earn eternal punishment in any way more easily than by neglecting their own children in their own home, and not teaching them the things which have been spoken of above. of what help is it, that they kill themselves with fasting, praying, making pilgrimages, and do all manner of good works? god will, after all, not ask them about these things at their death and in the day of judgment, but will require of them the children whom he entrusted to them. this is shown by that word of christ, luke xxiii, "ye daughters of jerusalem, weep not for me, but for yourselves and for your children. the days are coming, in which they shall say: blessed are the wombs that never bare, and the paps which never gave suck." why shall they lament, except because all their condemnation comes from their own children? if they had not had children, perhaps they might have been saved. truly, these words ought to open the eyes of parents, that they may have regard to the souls of their children, so that the poor children be not deceived by their false, fleshly love, as if they had rightly honored their parents when they are not angry with them, or are obedient in worldly matters, by which their self-will is strengthened; although the commandment places the parents in honor for the very purpose that the self-will of the children may be broken, and that the children may become humble and meek. just as it has been said of the other commandments, that they are to be fulfilled in the chief work, so here too let no one suppose that the training and teaching of his children is sufficient of itself, except it be done in confidence of divine favor, so that a man doubt not that he is wellpleasing to god in his works, and that he let such works be nothing else than an exhortation and exercise of his faith, that he trust god and look to him for blessings and a gracious will; without which faith no work lives, or is good and acceptable; for many heathen have trained their children beautifully, but it is all lost, because of their unbelief. vii. the second work of this commandment is to honor and obey the spiritual mother, the holy christian church, the spiritual power, so that we conform to what she commands, forbids, appoints, orders, binds and looses, and honor, fear and love the spiritual authority as we honor, love and fear our natural parents, and yield to it in all things which are not contrary to the first three commandments. now with regard to this work, things are almost worse than with regard to the first. the spiritual authority should punish sin with the ban and with laws, and constrain its spiritual children to be good, in order that they might have reason to do this work and to exercise themselves in obeying and honoring it. such zeal one does not see now; they act toward their subjects like the mothers who forsake their children and run after their lovers, as hosea ii. says; they do not preach, they do not teach, they do not hinder, they do not punish, and there is no spiritual government at all left in christendom. what can i say of this work? a few fast-days and feast-days are left, and these had better be done away with. but no one gives this a thought, and there is nothing left except the ban for debt, and this should not be. but spiritual authority should look to it, that adultery, unchastity, usury, gluttony, worldly show, excessive adornment, and such like open sin and shame might be most severely punished and corrected; and they should properly manage the endowments, monastic houses, parishes and schools, and earnestly maintain worship in them, provide for the young people, boys and girls, in schools and cloisters, with learned, pious men as teachers, that they might all be well trained, and so the older people give a good example and christendom be filled and adorned with fine young people. so st. paul teaches his disciple titus, that he should rightly instruct and govern all classes, young and old, men and women. but now he goes to school who wishes; he is taught who governs and teaches himself; nay, it has, alas! come to such a pass that the places where good should be taught have become schools of knavery, and no one at all takes thought for the wild youth. viii. if the above order prevailed, one could say how honor and obedience should be given to the spiritual authority. but now the case is like that of the natural parents who let their children do as they please; at present the spiritual authority threatens, dispenses, takes money, and pardons more than it has power to pardon. i will here refrain from saying more; we see more of it than is good; greed holds the reins, and just what should be forbidden is taught; and it is clearly seen that the spiritual estate is in all things more worldly than the worldly estate itself. meanwhile christendom must be ruined, and this commandment perish. if there were a bishop who would zealously provide for all these classes, supervise, make visitations and be faithful as he ought, truly, one city would be too much for him. for in the time of the apostles, when christendom was at its best estate, each city had a bishop, although the smallest part of the inhabitants were christians. how may things go when one bishop wants to have so much, another so much, this one the whole world, that one the fourth of it. it is time that we pray god for mercy. of spiritual power we have much; but of spiritual government nothing or little. meanwhile may he help who can, that endowments, monastic houses, parishes and schools be well established and managed; and it would also be one of the works of the spiritual authority that it lessen the number of endowments, monastic houses and schools, where they cannot be cared for. it is much better that there be no monastic house or endowment than that there be evil government in them, whereby god is the more provoked to anger. ix. since, then, the authorities so entirely neglect their work, and are perverted, it must assuredly follow that they misuse their power, and undertake other and evil works, just as parents do when they give some command contrary to god. here we must be wise; for the apostle has said, that those times shall be perilous in which such authorities shall rule. for it seems as if we resisted their power if we do not do and leave undone all that they prescribe. therefore we must take hold of the first three commandments and the first table, and be certain that no man, neither bishop, nor pope, nor angel, may command or determine anything that is contrary to or hinders these three commandments, or does not help them; and if they attempt such things, it is not valid and amounts to nothing; and we also sin if we follow and obey, or even tolerate such acts. from this it is easy to understand that the commands of fasting do not include the sick, the pregnant women, or those who for other reasons cannot fast without injury. and, to rise higher, in our time nothing comes from rome but a fair of spiritual wares, which are openly and shamelessly bought and sold, indulgences, parishes, monastic houses, bishoprics, provostships, benefices, and every thing that has ever been founded to god's service far and wide; whereby not only is all money and wealth of the world drawn and driven to rome (for this would be the smallest harm), but the parishes, bishoprics and prelacies are torn to pieces, deserted, laid waste, and so the people are neglected, god's word and god's name and honor come to naught, and faith is destroyed, so that at last such institutions and offices fall into the hands not only of unlearned and unfit men, but the greater part into the hands of the romans, the greatest villains in the world. thus what has been founded for god's service, for the instruction, government and improvement of the people, must now serve the stable-boys, mule-drivers, yea, not to use plainer language, roman whores and knaves; yet we have no more thanks than that they mock us for it as fools. x. if then such unbearable abuses are all carried on in the name of god and st. peter, just as if god's name and the spiritual power were instituted to blaspheme god's honor, to destroy christendom, body and soul: we are indeed in duty bound to resist in a proper way as much as we can. and here we must do like pious children whose parents have become insane, and first see by what right that which has been founded for god's service in our lands, or has been ordained to provide for our children, must be allowed to do its work in rome, and to lapse here, where it ought to serve. how can we be so foolish? since then bishops and spiritual prelates stand idle in this matter, offer no opposition or are afraid, and thus allow christendom to perish, it is our duty first of all humbly to call upon god for help to prevent this thing, then to put our hand to work to the same end, send the courtesans and those who bear letters from rome about their business, in a reasonable, gentle way inform them that, if they wish to care for their parishes properly, they shall live in them and improve the people by preaching or by good example; or if not, and they do live in rome or elsewhere, lay waste and debauch the churches, then let the pope feed them, whom they serve. it is not fitting that we support the pope's servants, his people, yes, his knaves and whores, to the destruction and injury of our souls. lo! these are the true turks, whom the kings, princes and the nobility ought to attack first: not seeking thereby their own benefit, but only the improvement of christendom, and the prevention of the blasphemy and disgracing of the divine name; and so to deal with the clergy as with a father who has lost his sense and wits; who, if one did not restrain him and resist him (although with all humility and honor), might destroy child, heir and everybody. thus we are to honor roman authority as our highest father; and yet, since they have gone mad and lost their senses, not allow them to do what they attempt, lest christendom be destroyed thereby. xi. some think, this should be referred to a general council. to this i say: no! for we have had many councils in which this has been proposed, namely, at constance, basel and the last roman council; but nothing has been accomplished, and things have grown ever worse, moreover, such councils are entirely useless, since roman wisdom has contrived the device that the kings and princes must beforehand take an oath to let the romans remain what they are and keep what they have, and so has put up a bar to ward off all reformation, to retain protection and liberty for all their knavery, although this oath is demanded, forced and taken contrary to god and the law, and by it the doors are locked against the holy spirit, who should rule the councils. but this would be the best, and also the only remedy remaining, if kings, princes, nobility, cities and communities themselves began and opened a way for reformation, so that the bishops and clergy, who now are afraid, would have reason to follow. for here nothing else shall and must be considered except god's first three commandments, against which neither rome, nor heaven nor earth can command or forbid anything. and the ban or threatening with which they think they can prevent this, amounts to nothing; just as it amounts to nothing if an insane father severely threatens the son who restrains him or locks him up. xii. the third work of this commandment is to obey the temporal authority, as paul teaches, romans xiii, and titus iii, and st. peter, i. peter ii: "submit yourselves to the king as supreme, and to the princes as his ambassadors, and to all the ordinances of the worldly power." but it is the work of the temporal power to protect its subjects, and to punish thievery, robbery, and adultery, as st. paul says, romans xiii: "it beareth not the sword in vain; it serves god with it, to the terror of evil doers, and to the protection of the good." here men sin in two ways. first, if they lie to the government, deceive it, and are disloyal, neither obey nor do as it has ordered and commanded, whether with their bodies or their possessions. for even if the government does injustice, as the king of babylon did to the people of israel, yet god would have it obeyed, without treachery and deception. secondly, when men speak evil of the government and curse it, and when a man cannot revenge himself and abuses the government with grumbling and evil words, publicly or secretly. in all this we are to regard that which st. peter bids us regard, namely, that its power, whether it do right or wrong, cannot harm the soul, but only the body and property; unless indeed it should try openly to compel us to do wrong against god or men; as in former days when the magistrates were not yet christians, and as the turk is now said to do. for to suffer wrong destroys no one's soul, nay, it improves the soul, although it inflicts loss upon the body and property; but to do wrong, that destroys the soul, although it should gain all the world's wealth. xiii. this also is the reason why there is not such great danger in the temporal power as in the spiritual, when it does wrong. for the temporal power can do no harm, i since it has nothing to do with preaching and faith and the first three commandments. but the spiritual power does harm not only when it does wrong, but also when it neglects its duty and busies itself with other things, even if they were better than the very best works of the temporal power. therefore, we must resist it when it does not do right, and not resist the temporal power although it does wrong. for the poor people believe and do as they see the spiritual power believing and doing; if they are not set an example and are not taught, then they also believe nothing and do nothing; since this power is instituted for no other reason than to lead the people in faith to god. all this is not found in the temporal power; for it may do and leave undone what it will, my faith to god still goes its way and works its works, because i need not believe what it believes. therefore, also, the temporal power is a very small thing in god's sight, and far too slightly regarded by him, that for its sake, whether it do right or wrong, we should resist, become disobedient and quarrel. on the other hand, the spiritual power is an exceeding great blessing, and far too precious in his eyes, that the very least of christians should endure and keep silent, if it departs a hair's breadth from its own duty, not to say when it does the very opposite of its duty, as we now see it do every day. xiv. in this power also there is much abuse. first, when it follows the flatterers, which is a common and especially harmful plague of this power, against which no one can sufficiently guard and protect himself. here it is led by the nose, and oppresses the common people, becomes a government of the like of which a heathen says: "the spider-webs catch the small flies, but the mill-stones roll through." so the laws, ordinances and government of one and the same authority hold the small men, and the great are free; and where the prince is not himself so wise that he needs nobody's advice, or has such a standing that they fear him, there will and must be (unless god should do a special wonder) a childish government. for this reason god has considered evil, unfit rulers the greatest of plagues, as he threatens, isaiah iii, "i will take away from them every man of valor, and will give children to be their princes and babes to rule over them." four plagues god has named in scripture, ezekiel xiv. the first and slightest, which also david chose, is pestilence, the second is famine, the third is war, the fourth is all manner of evil beasts, such as lions, wolves, serpents, dragons; these are the wicked rulers. for where these are, the land is destroyed, not only in body and property, as in the others, but also in honor, discipline, virtue and the soul's salvation. for pestilence and famine make people good and rich; but war and wicked rulers bring to naught everything that has to do with temporal and eternal possessions. xv. a prince must also be very wise and not at all times undertake to enforce his own will, although he may have the authority and the very best cause. for it is a far nobler virtue to endure wrong to one's authority than to risk property and person, if it is advantageous to the subjects; since worldly rights attach only to temporal goods. hence, it is a very foolish saying: i have a right to it, therefore i will take it by storm and keep it, although all sorts of misfortune may come to others thereby. so we read of the emperor octavianus, that he did not wish to make war, however just his cause might be, unless there were sure indications of greater benefit than harm, or at least that the harm would not be intolerable, and said: "war is like fishing with a golden net; the loss risked is always greater than the catch can be." for he who guides a wagon must walk far otherwise than if he were walking alone; when alone he may walk, jump, and do as he will; but when he drives, he must so guide and adapt himself that the wagon and horses can follow him, and regard that more than his own will. so also a prince leads a multitude with him and must not walk and act as he wills, but as the multitude can, considering their need and advantage more than his will and pleasure. for when a prince rules after his own mad will and follows his own opinion, he is like a mad driver, who rushes straight ahead with horse and wagon, through bushes, thorns, ditches, water, up hill and down dale, regardless of roads and bridges; he will not drive long, all will go to smash. therefore it would be most profitable for rulers, that they read, or have read to them, from youth on, the histories, both in sacred and in profane books, in which they would find more examples and skill in ruling than in all the books of law; as we read that the kings of persia did, esther vi. for examples and histories benefit and teach more than the laws and statutes: there actual experience teaches, here untried and uncertain words. xvi. three special, distinct works all rulers might do in our times, particularly in our lands. first, to make an end of the horrible gluttony and drunkenness, not only because of the excess, but also because of its expense. for through seasonings and spices and the like, without which men could well live, no little loss of temporal wealth has come and daily is coming upon our lands. to prevent these two great evils would truly give the temporal power enough to do, for the inroads they have made are wide and deep. and how could those in power serve god better and thereby also improve their own land? secondly, to forbid the excessive cost of clothing, whereby so much wealth is wasted, and yet only the world and the flesh are served; it is fearful to think that such abuse is to be found among the people who have been pledged, baptised and consecrated to christ, the crucified, and who should bear the cross after him and prepare for the life to come by dying daily. if some men erred through ignorance, it might be borne; but that it is practised so freely, without punishment, without shame, without hindrance, nay, that praise and fame are sought thereby, this is indeed an unchristian thing. thirdly, to drive out the usurious buying of rent-charges, which in the whole world ruins, consumes and troubles all lands, peoples and cities through its cunning form, by which it appears not to be usury, while in truth it is worse than usury, because men are not on their guard against it as against open usury. see, these are the three jews, as men say, who suck the whole world dry. here princes ought not to sleep, nor be lazy, if they would give a good account of their office to god. xvii. here too ought to be mentioned the knavery which is practised by officiales and other episcopal and spiritual officers, who ban, load, hunt and drive the poor people with great burdens, as long as a penny remains. this ought to be prevented by the temporal sword, since there is no other help or remedy. o, would god in heaven, that some time a government might be established that would do away with the public bawdy-houses, as was done among the people of israel! it is indeed an unchristian sight, that public houses of sin are maintained among christians, a thing formerly altogether unheard of. it should be a rule that boys and girls should be married early and such vice be prevented. such a rule and custom ought to be sought for by both the spiritual and the temporal power. if it was possible among the jews, why should it not also be possible among christians? nay, if it is possible in villages, towns and some cities, as we all see, why should it not be possible everywhere? but the trouble is, there is no real government in the world. no one wants to work, therefore the mechanics must give their workmen holiday: then they are free and no one can tame them. but if there were a rule that they must do as they are bid, and no one would give them work in other places, this evil would to a large extent be mended. god help us! i fear that here the wish is far greater than the hope; but this does not excuse us. now see, here only a few works of magistrates are indicated, but they are so good and so many, that they have superabundant good works to do every hour and could constantly serve god. but these works, like the others, should also be done in faith, yea, be an exercise of faith, so that no one expect to please god by the works, but by confident trust in his favor do such works only to the honor and praise of his gracious god, thereby to serve and benefit his neighbor. xviii. the fourth work of this commandment is obedience of servants and workmen toward their lords and ladies, masters and mistresses. of this st. paul says, titus ii: "thou shalt exhort servants that they highly honor their masters, be obedient, do what pleases them, not cheating them nor opposing them"; for this reason also: because they thereby bring the doctrine of christ and our faith into good repute, that the heathen cannot complain of us and be offended. st. peter also says: "servants, be subject to your masters, for the fear of god, not only to the good and gentle, but also to the froward and harsh. for this is acceptable with god, if a man suffers harshness, being innocent." now there is the greatest complaint in the world about servants and working men, that they are disobedient, unfaithful, unmannerly, and over-reaching; this is a plague sent of god. and truly, this is the one work of servants whereby they may be saved; truly they need not make pilgrimages or do this thing or the other; they have enough to do if their heart is only set on this, that they gladly do and leave undone what they know pleases their masters and mistresses, and all this in a simple faith; not that they would by their works gain much merit, but that they do it all in the confidence of divine favor (in which all merits are to be found), purely for nothing, out of the love and good-will toward god which grows out of such confidence. and all such works they should think of as an exercise and exhortation ever to strengthen their faith and confidence more and more. for, as has now been frequently said, this faith makes all works good, yea, it must do them and be the master-workman. xix. on the other hand, the masters and mistresses should not rule their servants, maids and workingmen roughly, not look to all things too closely, occasionally overlook something, and for peace' sake make allowances. for it is not possible that everything be done perfectly at all times among any class of men, as long as we live on earth in imperfection. of this st. paul says, colossians iv, "masters, do unto your servants that which is just and equal, knowing that ye also have a master in heaven." therefore as the masters do not wish god to deal too sharply with them, but that many things be overlooked through grace, they also should be so much the more gentle toward their servants, and overlook some things, and yet have a care that the servants do right and learn to fear god. but see now, what good works a householder and a mistress can do, how finely god offers us all good works so near at hand, so manifold, so continuously, that we have no need of asking after good works, and might well forget the other showy, far-off, invented works of men, such as making pilgrimages, building churches, seeking indulgence, and the like. here i ought naturally also to say how a wife ought to be obedient, subject to her husband as to her superior, give way to him, keep silent and give up to him, where it is a matter not contrary to god's commands. on the other hand, the husband should love his wife, overlook a little, and not deal strictly with her, of which matter st. peter and st. paul have said much. but this has its place in the further explanation of the ten commandments, and is easily inferred from these passages. xx. but all that has been said of these works is included in these two, obedience and considerateness. obedience is the duty of subjects, considerateness that of masters, that they take care to rule their subjects well, deal kindly with them, and do everything whereby they may benefit and help them. that is their way to heaven, and these are the best works they can do on earth; with these they are more acceptable to god than if without these they did nothing but miracles. so says st. paul, romans xii: "he that ruleth, let him do it with diligence"; as who should say: "let him not allow himself to be led astray by what other people or classes of people do; let him not look to this work or to that, whether it be splendid or obscure; but let him look to his own position, and think only how he may benefit those who are subject to him; by this let him stand, nor let himself be torn from it, although heaven stood open before him, nor be driven from it, although hell were chasing him. this is the right road that leads him to heaven." oh, if a man were so to regard himself and his position, and attended to its duties alone, how rich in good works would he be in a short time, so quietly and secretly that no one would notice it except god alone! but now we let all this go, and one runs to the carthusians, another to this place, a third to that, just as if good works and god's commandments had been thrown into corners and hidden; although it is written in proverbs i, that divine wisdom crieth out her commandments publicly in the streets, in the midst of the people and in the gates of the cities; which means that they are present in profusion in all places, in all stations of life and at all times, and we do not see them, but in our blindness look for them elsewhere. this christ declared, matthew xxiv: "if they shall say unto you: lo, here is christ, or there, believe it not. if they shall say: behold, he is in the desert, go not forth; behold, he is in the secret chambers, believe it not; they are false prophets and false christs." xxi. again, obedience is the duty of subjects, that they direct all their diligence and effort to do and to leave undone what their over-lords desire of them, that they do not allow themselves to be torn or driven from this, whatever another do. let no man think that he lives well or does good works, whether it be prayer or fasting, or by whatever name it may be called, if he does not earnestly and diligently exercise himself in this. but if it should happen, as it often does, that the temporal power and authorities, as they are called, should urge a subject to do contrary to the commandments of god, or hinder him from doing them, there obedience ends, and that duty is annulled. here a man must say as st. peter says to the rulers of the jews: "we ought to obey god rather than men." he did not say: "we must not obey men"; for that would be wrong; but he said: "god rather than men." thus, if a prince desired to go to war, and his cause was manifestly unrighteous, we should not follow nor help him at all; since god has commanded that we shall not kill our neighbor, nor do him injustice. likewise, if he bade us bear false witness, steal, lie or deceive and the like. here we ought rather give up goods, honor, body, and life, that god's commandments may stand. the four preceding commandments have their works in the understanding, that is, they take a man captive, rule him and make him subject, so that he rule not himself, approve not himself, think not highly of himself; but in humility know himself and allow himself to be led, that pride be prevented. the following commandments deal with the passions and lust of men, that these also be killed. i. the passions of anger and revenge, of which the fifth commandment says, "thou shalt not kill." this commandment has one work, which however includes many and dispels many vices, and is called meekness. now this is of two kinds. the one has a beautiful splendor, and there is nothing back of it. this we practice toward our friends and those who do us good and give us pleasure with goods, honor and favor, or who do not offend us with words nor with deeds. such meekness irrational animals have, lions and snakes, jews, turks, knaves, murderers, bad women. these are all content and gentle when men do what they want, or let them alone; and yet there are not a few who, deceived by such worthless meekness, cover over their anger and excuse it, saying: "i would indeed not be angry, if i were left alone." certainly, my good man, so the evil spirit also would be meek if he had his own way. dissatisfaction and resentment overwhelm you in order that they may show you how full of anger and wickedness you are, that you may be admonished to strive after meekness and to drive out anger. the second form of meekness is good through and through, that which is shown toward opponents and enemies, does them no harm, does not revenge itself, does not curse nor revile, does not speak evil of them, does not meditate evil against them, although they had taken away goods, honor, life, friends and everything. nay, where it is possible, it returns good for evil, speaks well of them, thinks well of them, prays for them. of this christ says, matthew v: "do good to them that despitefully use you. pray for them that persecute you and revile you." and paul, romans xii: "bless them which curse you, and by no means curse them, but do good to them." ii. behold how this precious, excellent work has been lost among christians, so that nothing now everywhere prevails except strife, war, quarreling, anger, hatred, envy, back-biting, cursing, slandering, injuring, vengeance, and all manner of angry works and words; and yet, with all this, we have our many holidays, hear masses, say our prayers, establish churches, and more such spiritual finery, which god has not commanded. we shine resplendently and excessively, as if we were the most holy christians there ever were. and so because of these mirrors and masks we allow god's commandment to go to complete ruin, and no one considers or examines himself, how near or how far he be from meekness and the fulfilment of this commandment; although god has said, that not he who does such works, but he who keeps his commandments, shall enter into eternal life. now, since no one lives on earth upon whom god does not bestow an enemy and opponent as a proof of his own anger and wickedness, that is, one who afflicts him in goods, honor, body or friends, and thereby tries whether anger is still present, whether he can be well-disposed toward his enemy, speak well of him, do good to him, and not intend any evil against him; let him come forward who asks what he shall do that he may do good works, please god and be saved. let him set his enemy before him, keep him constantly before the eyes of his heart, as an exercise whereby he may curb his spirit and train his heart to think kindly of his enemy, wish him well, care for him and pray for him; and then, when opportunity offers, speak well of him and do good to him. let him who will, try this and if he find not enough to do all his life long, he may convict me of lying, and say that my contention was wrong. but if this is what god desires, and if he will be paid in no other coin, of what avail is it, that we busy ourselves with other great works which are not commanded, and neglect this? therefore god says, matthew v, "i say unto you, that whosoever is angry with his neighbor, is in danger of the judgment; but whosoever shall say to his brother, thou fool (that is, all manner of invective, cursing, reviling, slandering), he shall be in danger of everlasting fire." what remains then for the outward act, striking, wounding, killing, injuring, etc., if the thoughts and words of anger are so severely condemned? iii. but where there is true meekness, there the heart is pained at every evil which happens to one's enemy. and these are the true children and heirs of god and brethren of christ, whose heart was so pained for us all when he died on the holy cross. even so we see a pious judge passing sentence upon the criminal with sorrow, and regretting the death which the law imposes. here the act seems to be one of anger and harshness. so thoroughly good is meekness that even in such works of anger it remains, nay, it torments the heart most sorely when it must be angry and severe. but here we must watch, that we be not meek contrary to god's honor and commandment. for it is written of moses that he was the very meekest man on earth, and yet, when the jews had worshiped the golden calf and provoked god to anger, he put many of them to death, and thereby made atonement before god. likewise it is not fitting that the magistrates should be idle and allow sin to have sway, and that we say nothing. my own possessions, my honor, my injury, i must not regard, nor grow angry because of them; but god's honor and commandment we must protect, and injury or injustice to our neighbor we must prevent, the magistrates with the sword, the rest of us with reproof and rebuke, yet always with pity for those who have merited the punishment. this high, noble, sweet work can easily be learned, if we perform it in faith, and as an exercise of faith. for if faith does not doubt the favor of god nor question that god is gracious, it will become quite easy for a man to be gracious and favorable to his neighbor, however much he may have sinned; for we have sinned much more against god. behold, a short commandment this, but it presents a long, mighty exercise of good works and of faith. thou shalt not commit adultery. in this commandment too a good work is commanded, which includes much and drives away much vice; it is called purity, or chastity, of which much is written and preached, and it is well known to every one, only that it is not as carefully observed and practised as other works which are not commanded. so ready are we to do what is not commanded and to leave undone what is commanded. we see that the world is full of shameful works of unchastity, indecent words, tales and ditties, temptation to which is daily increased through gluttony and drunkenness, idleness and frippery. yet we go our way as if we were christians; when we have been to church, have said our little prayer, have observed the fasts and feasts, then we think our whole duty is done. now, if no other work were commanded but chastity alone, we would all have enough to do with this one; so perilous and raging a vice is unchastity. it rages in all our members: in the thoughts of our hearts, in the seeing of our eyes, in the hearing of our ears, in the words of our mouth, in the works of our hands and feet and all our body. to control all these requires labor and effort; and thus the commandments of god teach us how great truly good works are, nay, that it is impossible for us of our own strength to conceive a good work, to say nothing of attempting or doing it. st. augustine says, that among all the conflicts of the christian the conflict of chastity is the hardest, for the one reason alone, that it continues daily without ceasing, and chastity seldom prevails. this all the saints have wept over and lamented, as st. paul does, romans vii: "i find in me, that is in my flesh, no good thing." ii. if this work of chastity is to be permanent, it will drive to many other good works, to fasting and temperance over against gluttony and drunkenness, to watching and early rising over against laziness and excessive sleep, to work and labor over against idleness. for gluttony, drunkenness, lying late abed, loafing and being without work are weapons of unchastity, with which chastity is quickly overcome. on the other hand, the holy apostle paul calls fasting, watching and labor godly weapons, with which unchastity is mastered; but, as has been said above, these exercises must do no more than overcome unchastity, and not pervert nature. above all this, the strongest defence is prayer and the word of god; namely, that when evil lust stirs, a man flee to prayer, call upon god's mercy and help, read and meditate on the gospel, and in it consider christ's sufferings. thus says psalm cxxxvii: "happy shall he be, that taketh and dasheth the little ones of babylon against the rock," that is, if the heart runs to the lord christ with its evil thoughts while they are yet young and just beginning; for christ is a rock, on which they are ground to powder and come to naught. see, here each one will find enough to do with himself, and more than enough, and will be given many good works to do within himself. but now no one uses prayer, fasting, watching, labor for this purpose, but men stop in these works as if they were in themselves the whole purpose, although they should be arranged so as to fulfil the work of this commandment and purify us daily more and more. some have also indicated more things which should be avoided, such as soft beds and clothes, that we should avoid excessive adornment, and neither associate nor talk with members of the opposite sex, nor even look upon them, and whatsoever else may be conducive to chastity. in all these things no one can fix a definite rule and measure. each one must watch himself and see what things are needful to him for chastity, in what quantity and how long they help him to be chaste, that he may thus choose and observe them for himself; if he cannot do this, let him for a time give himself up to be controlled by another, who may hold him to such observance until he can learn to rule himself. this was the purpose for which the monastic houses were established of old, to teach young people discipline and purity. iii. in this work a good strong faith is a great help, more noticeably so than in almost any other; so that for this reason also isaiah xi. says that "faith is a girdle of the reins," that is, a guard of chastity. for he who so lives that he looks to god for all grace, takes pleasure in spiritual purity; therefore he can so much more easily resist fleshly impurity: and in such faith the spirit tells him of a certainty how he shall avoid evil thoughts and everything that is repugnant to chastity. for as the faith in divine favor lives without ceasing and works in all works, so it also does not cease its admonitions in all things that are pleasing to god or displease him; as st. john says in his epistle: "ye need not that any man teach you: for the divine anointing, that is, the spirit of god, teacheth you of all things." yet we must not despair if we are not soon rid of the temptation, nor by any means imagine that we are free from it as long as we live, and we must regard it only as an incentive and admonition to prayer, fasting, watching, laboring, and to other exercises for the quenching of the flesh, especially to the practice and exercise of faith in god. for that chastity is not precious which is at ease, but that which is at war with unchastity, and fights, and without ceasing drives out all the poison with which the flesh and the evil spirit attack it. thus st. peter says, "i beseech you, abstain from fleshly desires and lusts, which war always against the soul." and st. paul, romans vi, "ye shall not obey the body in its lusts." in these and like passages it is shown that no one is without evil lust; but that everyone shall and must daily fight against it. but although this brings uneasiness and pain, it is none the less a work that gives pleasure, in which we shall have our comfort and satisfaction. for they who think they make an end of temptation by yielding to it, only set themselves on fire the more; and although for a time it is quiet, it comes again with more strength another time, and finds the nature weaker than before. thou shalt not steal. this commandment also has a work, which embraces very many good works, and is opposed to many vices, and is called in german mildigkeit, "benevolence;" which is a work ready to help and serve every one with one's goods. and it fights not only against theft and robbery, but against all stinting in temporal goods which men may practise toward one another: such as greed, usury, overcharging and plating wares that sell as solid, counterfeit wares, short measures and weights, and who could tell all the ready, novel, clever tricks, which multiply daily in every trade, by which every one seeks his own gain through the other's loss, and forgets the rule which says: "what ye wish that others do to you, that do ye also to them." if every one kept this rule before his eyes in his trade, business, and dealings with his neighbor, he would readily find how he ought to buy and sell, take and give, lend and give for nothing, promise and keep his promise, and the like. and when we consider the world in its doings, how greed controls all business, we would not only find enough to do, if we would make an honorable living before god, but also be overcome with dread and fear for this perilous, miserable life, which is so exceedingly overburdened, entangled and taken captive with cares of this temporal life and dishonest seeking of gain. ii. therefore the wise man says not in vain: "happy is the rich man, who is found without blemish, who does not run after gold, and has not set his confidence in the treasures of money. who is he? we will praise him, that he has done wondrous things in his life." as if he would say: "none such is found, or very few indeed." yea, they are very few who notice and recognise such lust for gold in themselves. for greed has here a very beautiful, fine cover for its shame, which is called provision for the body and natural need, under cover of which it accumulates wealth beyond all limits and is never satisfied; so that he who would in this matter keep himself clean, must truly, as he says, do miracles or wondrous things in his life. now see, if a man wish not only to do good works, but even miracles, which god may praise and be pleased with, what need has he to look elsewhere? let him take heed to himself, and see to it that he run not after gold, nor set his trust on money, but let the gold run after him, and money wait on his favor, and let him love none of these things nor set his heart on them; then he is the true, generous, wonderworking, happy man, as job xxxi says: "i have never yet: relied upon gold, and never yet made gold my hope and confidence." and psalm lxii: "if riches increase, set not your heart upon them." so christ also teaches, matthew vi, that we shall take no thought, what we shall eat and drink and wherewithal we shall be clothed, since god cares for this, and knows that we have need of all these things. but some say: "yes, rely upon that, take no thought, and see whether a roasted chicken will fly into your mouth!" i do not say that a man shall not labor and seek a living; but he shall not worry, not be greedy, not despair, thinking that he will not have enough; for in adam we are all condemned to labor, when god says to him, genesis iii, "in the sweat of thy face shalt thou eat bread." and job v, "as the birds to flying, so is man born unto labor." now the birds fly without worry and greed, and so we also should labor without worry and greed; but if you do worry and are greedy, wishing that the roasted chicken fly into your mouth: worry and be greedy, and see whether you will thereby fulfil god's commandment and be saved! iii. this work faith teaches of itself. for if the heart looks for divine favor and relies upon it, how is it possible that a man should be greedy and worry? he must be sure beyond a doubt that god cares for him; therefore he does not cling to money; he uses it also with cheerful liberality for the benefit of his neighbor, and knows well that he will have enough, however much he may give away. for his god, whom he trusts, will not lie to him nor forsake him, as it is written, psalm xxxvii: "i have been young, and now am old; never have i seen a believing man, who trusts god, that is a righteous man, forsaken, or his child begging bread." therefore the apostle calls no other sin idolatry except covetousness, because this sin shows most plainly that it does not trust god for anything, expects more good from its money than from god; and, as has been said, it is by such confidence that god is truly honored or dishonored. and, indeed, in this commandment it can be clearly seen how all good works must be done in faith; for here every one most surely feels that the cause of covetousness is distrust and the cause of liberality is faith. for because a man trusts god, he is generous and does not doubt that he will always have enough; on the other hand, a man is covetous and worries because he does not trust god. now, as in this commandment faith is the master-workman and the doer of the good work of liberality, so it is also in all the other commandments, and without such faith liberality is of no worth, but rather a careless squandering of money. iv. by this we are also to know that this liberality shall extend even to enemies and opponents. for what manner of good deed is that, if we are liberal only to our friends? as christ teaches, luke vi, even a wicked man does that to another who is his friend. besides, the brute beasts also do good and are generous to their kind. therefore a christian must rise higher, let his liberality serve also the undeserving, evil-doers, enemies, and the ungrateful, even as his heavenly father makes his sun to rise on good and evil, and the rain to fall on the grateful and ungrateful. but here it will be found how hard it is to do good works according to god's commandment, how nature squirms, twists and writhes in its opposition to it, although it does the good works of its own choice easily and gladly. therefore take your enemies, the ungrateful, and do good to them; then you will find how near you are to this commandment or how far from it, and how all your life you will always have to do with the practice of this work. for if your enemy needs you and you do not help him when you can, it is just the same as if you had stolen what belonged to him, for you owed it to him to help him. so says st. ambrose, "feed the hungry; if you do not feed him, you have, as far as you are concerned, slain him." and in this commandment are included the works of mercy, which christ will require at men's hands at the last day. but the magistrates and cities ought to see to it that the vagabonds, pilgrims and mendicants from foreign lands be debarred, or at least allowed only under restrictions and rules, so that knaves be not permitted to run at large under the guise of mendicants, and their knavery, of which there now is much, be prohibited. i have spoken at greater length of this commandment in the treatise on usury. thou shalt not bear false witness against thy neighbor. this commandment seems small, and yet is so great, that he who would rightly keep it must risk and imperil life and limb, goods and honor, friends and all that he has; and yet it includes no more than the work of that small member, the tongue, and is called in german wahrheit sagen, "telling the truth" and, where there is need, gainsaying lies; so that it forbids many evil works of the tongue. first: those which are committed by speaking, and those which are committed by keeping silent. by speaking, when a man has an unjust law-suit, and wants to prove and maintain his case by a false argument, catch his neighbor with subtilty, produce everything that strengthens and furthers his own cause, and withhold and discount everything that furthers his neighbor's good cause; in doing which he does not do to his neighbor as he would have his neighbor do to him. this some men do for the sake of gain, some to avoid loss or shame, thereby seeking their own advantage more than god's commandment, and excuse themselves by saying: vigilanti jura subveniunt, "the law helps him who watches"; just as if it were not as much their duty to watch for their neighbor's cause as for their own. thus they intentionally allow their neighbor's cause to be lost, although they know that it is just. this evil is at present so common that i fear no court is held and no suit tried but that one side sins against this commandment. and even when they cannot accomplish it, they yet have the unrighteous spirit and will, so that they would wish the neighbor's just cause to be lost and their unjust cause to prosper. this sin is most frequent when the opponent is a prominent man or an enemy. for a man wants to revenge himself on his enemy: but the ill will of a man of prominence he does not wish to bring upon himself; and then begins the flattering and fawning, or, on the other hand, the withholding of the truth. here no one is willing to run the risk of disfavor and displeasure, loss and danger for the truth's sake; and so god's commandment must perish. and this is almost universally the way of the world. he who would keep this commandment, would have both hands full doing only those good works which concern the tongue. and then, how many are there who allow themselves to be silenced and swerved aside from the truth by presents and gifts! so that in all places it is truly a high, great, rare work, not to be a false witness against one's neighbor. ii. there is a second bearing of witness to the truth, which is still greater, with which we must fight against the evil spirits; and this concerns not temporal matters, but the gospel and the truth of faith, which the evil spirit has at no time been able to endure, and always so manages that the great among men, whom it is hard to resist, must oppose and persecute it. of which it is written in psalm lxxxii, "rid the poor out of the hand of the wicked, and help the forsaken to maintain his just cause." such persecution, it is true, has now become infrequent; but that is the fault of the spiritual prelates, who do not stir up the gospel, but let it perish, and so have abandoned the very thing because of which such witnessing and persecution should arise; and in its place they teach us their own law and what pleases them. for this reason the devil also does not stir, since by vanquishing the gospel he has also vanquished faith in christ, and everything goes as he wishes. but if the gospel should be stirred up and be heard again, without doubt the whole world would be aroused and moved, and the greater portion of the kings, princes, bishops, doctors and clergy, and all that is great, would oppose it and rage against it, as has always happened when the word of god has come to light; for the world cannot endure what comes from god. this is proved in christ, who was and is the very greatest and most precious and best of all that god has; yet the world not only did not receive him, but persecuted him more cruelly than all others who had ever come forth from god. therefore, as at that time, so at all times there are few who stand by the divine truth, and imperil and risk life and limb, goods and honor, and all that they have, as christ has foretold: "ye shall be hated of all men for my name's sake." and: "many of them shall be offended in me." yea, if this truth were attacked by peasants, herdsmen, stable-boys and men of no standing, who would not be willing and able to confess it and to bear witness to it? but when the pope, and the bishops, together with princes and kings attack it, all men flee, keep silent, dissemble, in order that they may not lose goods, honor, favor and life. iii. why do they do this? because they have no faith in god, and expect nothing good from him. for where such faith and confidence are, there is also a bold, defiant, fearless heart, that ventures and stands by the truth, though it cost life or cloak, though it be against pope or kings; as we see that the martyrs did. for such a heart is satisfied and rests easy because it has a gracious, loving god. therefore it despises all the favor, grace, goods and honor of men, lets them come and go as they please; as is written in psalm xv: "he contemneth them that contemn god, and honoreth them that fear the lord"; that is, the tyrants, the mighty, who persecute the truth and despise god, he does not fear, he does not regard them, he despiseth them; on the other hand, those who are persecuted for the truth's sake, and fear god more than men, to these he clings, these he defends, these he honors, let it vex whom it may; as it is written of moses, hebrews xi, that he stood by his brethren, regardless of the mighty king of egypt. lo, in this commandment again you see briefly that faith must be the master-workman in this work also, so that without it no one has courage to do this work: so entirely are all works comprised in faith, as has now been often said. therefore, apart from faith all works are dead, however good the form and name they bear. for as no one does the work of this commandment except he be firm and fearless in the confidence of divine favor; so also he does no work of any other commandment without the same faith: thus every one may easily by this commandment test and weigh himself whether he be a christian and truly believe in christ, and thus whether he is doing good works or no. now we see how the almighty god has not only set our lord jesus christ before us that we should believe in him with such confidence, but also holds before us in him an example of this same confidence and of such good works, to the end that we should believe in him, follow him and abide in him forever; as he says, john xiv: "i am the way, the truth and the life,"--the way, in which we follow him; the truth, that we believe in him; the life, that we live in him forever. from all this it is now manifest that all other works, which are not commanded, are perilous and easily known: such as building churches, beautifying them, making pilgrimages, and all that is written at so great length in the canon law and has misled and burdened the world and ruined it, made uneasy consciences, silenced and weakened faith, and has not said how a man, although he neglect all else, has enough to do with all his powers to keep the commandments of god, and can never do all the good works which he is commanded to do; why then does he seek others, which are neither necessary nor commanded, and neglect those that are necessary and commanded? the last two commandments, which forbid evil desires of the body for pleasure and for temporal goods, are clear in themselves; these evil desires do no harm to our neighbor, and yet they continue unto the grave, and the strife in us against them endures unto death; therefore these two commandments are drawn together by st. paul into one, romans vii, and are set as a goal unto which we do not attain, and only in our thoughts reach after until death. for no one has ever been so holy that he felt in himself no evil inclination, especially when occasion and temptation were offered. for original sin is born in us by nature, and may be checked, but not entirely uprooted, except through the death of the body; which for this reason is profitable and a thing to be desired. to this may god help us. amen. _morning and evening prayers for all days of the week_ by dr. john habermann. together with _confessional, communion, and other prayers and hymns for mornings and evenings, and other occasions_ done in english by emil h. rausch. _editor lutheran herald_ chicago, illinois. wartburg publishing house. march, , m. september, , m. january, , m. translator's preface this little manual of prayers herewith offered to english speaking christians in their own language, has long been one of the treasures of the german people. with the exception of a few prayers, as hereinafter noted, it was originally written by one of god's noblemen, by one who "lived and moved and had his being" in the things of the kingdom of god. dr. john habermann (known also as avenarius, latinized form of habermann) died as superintendent at zeitz, was a famous preacher and a distinguished scholar of his day. he was noted for his profound knowledge of oriental languages especially of the hebrew. still it is not this but the fact of his little prayer book that has endeared him to his fellow christians. and this manual of prayers is the mature product of an inner life rich in the grace of god. on every page it bears the stamp of one for whom the communion with the eternal father in heaven through the faith in jesus christ, the savior, is a blessed reality. nothing more natural therefore also than that he should "live and move and have his being" in the language of the word of god. and this is quite apparent in his prayer language. god's word give him the terms to express his thoughts. especially the psalter, the prayer and hymn book of israel, proves a veritable thesaurus of prayer terms and of these he makes a copious use. the present little volume presents the englished edition of "wachet und betet," as issued by the synod of iowa and other states. owing to the exigencies of the times, with the great world war raging in all its fury, a special set of prayers for times of war has been added by the translator, in the hope that they will add to the usefulness of the book. these are found on pages - . the hymns as far as possible are given in the form as found in the new common service book with hymnal. many of them however are new translations that here appear in print for the first time. for these we are indebted especially to prof. alfred ramsey of the lutheran theological seminary, maywood, chicago, and the rev. h. brueckner of iowa city, iowa, a fact which is here gratefully acknowledged. the labor of clothing these little gems of prayer into the language of the land has been done as a labor of love, albeit the stress of other work often precluded the continued effort. the work was done a bit at a time. this little volume is herewith issued with the fervent hope and prayer, that it may long continue on its course of blessing, and lead many lives into the closer communion with god, through jesus christ. soli deo gloria! e. h. r. waverly, iowa, during the blessed season of epiphany, . exhortation to prayer arise, dear soul, and carefully reflect who he is with whom thou speakest and before whom thou standest when thou prayest. behold, thou speakest with god, thy maker, and standest in the presence of him, the eternal majesty, whom thousand times thousand holy angels and arch-angels attend. therefore, o christian, enter thou into the closet of thy soul, and beware, lest thou failest to put from thee all sluggishness of heart, and liftest up to thy god a countenance free from blame. then wilt thou delight in the lord and have power with him, and prevail. yea, thou wilt conquer the unconquerable god and bear away the blessing through jesus christ. amen. the lord's prayer _our father, who art in heaven; hallowed be thy name; thy kingdom come; thy will be done on earth as it is in heaven; give us this day our daily bread; and forgive us our trespasses, as we forgive those who trespass against us; and lead us not into temptation; but deliver us from evil; for thine is the kingdom, and the power, and the glory, for ever and ever. amen._ the benediction _the lord bless thee, and keep thee._ _the lord make his face to shine upon thee,_ _and be gracious unto thee._ _the lord lift up his countenance upon thee,_ _and give thee peace. amen._ morning and evening prayers prayer for sunday morning. lord, our heavenly father, eternal god! blessed be thy divine power and might; magnified thy fathomless goodness and mercy; praised thine eternal wisdom and truth. for thou hast shielded me with thy hand against the perils of this night, and hast suffered me to rest and slumber in peace under the shadow of thy wings. thou hast kept and safeguarded me with a father's care against the evil one and all his wicked designs and purposes. therefore, i magnify thy goodness and the wonders which thou doest for the children of men. i will exalt thee in the congregation. thy praise shall evermore be in my mouth. my soul shall bless thee, o my lord, all that is within me shall bless thy holy name, and nevermore will i forget thy benefits. may the praises of my lips, which in singleness of heart i bring before thee at this early hour, be acceptable in thy sight. i call upon thee with all my heart to preserve me this day against all danger of body and soul. may thy holy angels have charge over me and keep me in all my ways. encompass me with thy shield and lead me on the paths of thy commandments that, like the children of light, i may be blameless in thy service, to thy good pleasure. stay the evil one and all wickedness of this world. restrain mine own flesh and blood that i be not overcome by them. lead me with thy holy spirit that i attempt, do, speak, or think nothing except what is well-pleasing in thy sight and conducive to the glory of thy divine majesty. behold, o god, i consecrate and dedicate myself entirely to thy holy will, with body and soul, all my powers and abilities, inwardly and outwardly. make me a living sacrifice, holy and acceptable unto thee, so that i may render thee a reasonable and pleasing service. therefore, most holy father, almighty god, let me be wholly thine. govern thou my heart and soul, and all my emotions that i know and understand none but thee. o lord, in the morning wilt thou hear my voice. early will i seek thee and look up to thee. early will i praise thee, and will not cease when evening comes. through jesus christ. amen. gott des himmels und der erden. god, who madest earth and heaven,-- father, son, and holy ghost, who the day and night hast given, sun and moon, and starry host, thou whose mighty hand sustains earth and all that it contains; praise to thee my soul shall render, who this night has guarded me, my omnipotent defender, who from ill doth set me free; free from danger, anguish, woe, free from the infernal foe. let the night of my transgression with night's darkness pass away; jesus, into thy possession i resign myself to-day. in thy wounds i find relief from my greatest sin and grief. let my life and conversation be directed by thy word; lord, thy constant preservation to thy erring child afford. nowhere but alone in thee from all harm can i be free. wholly to thy blest protection i commit my heart and mind; mighty god! to thy direction wholly may i be resigned. lord, my shield, my light divine, o accept, and own me thine. heinrich albert, . tr. john christian jacobi, . arthur tozer russell, . catherine winkworth, . prayer for sunday evening. eternal god, merciful father, i lift up my hands unto thee as an evening sacrifice, and render thee most hearty thanks, praise, and glory, that thou hast protected me this day and all the days of my life from all evil and calamity, and through the ministrations of thy holy angels hast graciously guarded me against the evil one. i pray thee to forgive me all my sins, wherever i have done wrong. surround me this night with thy holy angels. may thou compass me round and cast a trench about me, that i may escape the snares and evil cunning of the enemy. i commend myself to thy goodness and mercy. protect me with thine outstretched arm; for from my heart do i pant after thee in the nightwatches, and with my spirit within me do i watch for thee at all times. i wait upon thy goodness, and my soul trusts in thee, the living god, for thou art my refuge and my savior. behold, o lord, whether we sleep or wake, we are thine: whether we live or die, thou art our god who hast called us into being. therefore, i cry unto thee: let thy grace be not far from me. shelter me with thy shield. keep me, that i lie in quiet, sleep in peace, and awake again in health. hide me in thy pavilion in the time of trouble, in the secret of thy tabernacle hide me, set me upon the rock, and i will fear no evil. yea, though i walk through the valley of the shadow of death, i will fear no evil: for thou art with me; thy rod and thy staff they comfort me. grant me grace, that though my body sleep, my soul may ever wake for thee, that i may ever have thee in my heart and before my mind, and be not overcome by the night of sin. keep me from all wicked and evil dreams, from restless wakings and useless anxieties, from depraved and hurtful thoughts, from all grief. my lord and god, into thy gracious care do i commend my body and soul, my brothers and sisters, and all my kin and loved ones. may it please thee, o lord, to save us, and turn not thy mercy from us. may thy grace and fidelity protect us alway. cover us this night with thy goodness, and encompass us with thy mercy, that we be safe-guarded in body and soul. amen. christe, du bist der helle tag. o christ, who art the sun-lit day, before thee night must flee away, thou dost reflect the father's light and teachest us his will aright. dear lord, as night is drawing near, fill thou our hearts with light and cheer, let us securely rest in thee and from the foe's attacks stay free. and while our eyes in slumber close, grant that our hearts may find repose; but let them be to thee awake and of thy saving grace partake. protect us from the wily foe who seeks to harm our souls, we know. be thou our shield, our staff, and stay, lord jesus christ, for this we pray. for thou hast made us, lord, thine own, we as thy heritage are known. thy blood was shed, that we might be the father's precious gift to thee. so let thy holy angel stay around us both by night and day. place thou a watch beside our bed, and guardian angels overhead. thus in thy name we fall asleep, while angels o'er us watch must keep. to thee, o holy one in three, be praise to all eternity. latin, century. erasmus alber, . tr. h. brueckner, . prayer for monday morning. o thou eternal and merciful god! thou hast commanded thy people in thy law each morning to offer thee a burnt offering, thereby to praise and thank thee for thy merciful protection: thus i too would bring unto thee my offering of praise, that is the fruit of my lips, and magnify thy holy name. for by thy grace and mercy thou hast kept me this night from all evil and harm in body and soul, and hast graciously protected me. if thou hadst not been my shield and my help, manifold calamities would have engulfed me, and i could not have risen in health and safety. therefore, i thank thee for thy protection. but i continue to call to thee from the depths of my heart, and my supplication ascends to thee in the early hour. early do i seek thy countenance and pray thee to safeguard me and mine from the wiles and power of the devil, from sin and disgrace and all wickedness. visit thou me in this early hour with thy grace, as without thee i can do nothing, and grant that i may this day begin all my work in thy name and end it joyously, to the glory of thy divine majesty and the betterment of my neighbor. preserve my soul, mind, reason, senses, and thoughts, all that i do and leave undone, that the prince of darkness do me no injury. safeguard me against the destruction that wasteth at noonday. defend me against mine enemies that neither secretly nor openly they harm or injure me with their craft and cunning, violence or malice. o god, father and lord of my life, shield me from all impurity and disorderly conduct. keep me from all intemperance and unchastity, and turn from me shameless thoughts. help me by thy grace to pluck out the eye that offends me and cast it away, and renounce all wicked and impure desires of the heart. grant whatever is pleasing to thee and useful to me, that i may serve thee in the true faith. look upon me with the eyes of thy mercy, thou savior of the world, and enlighten my heart and eyes, that i may walk in the light of thy grace, which rises above me, and never lose thee, the eternal light. amen. ach bleib mit deiner gnade. abide with grace unbounded, lord jesus, with us still, that satan's craft confounded may no more work us ill. abide with us, dear savior, both with and in thy word: to us both now and ever thy saving health afford. abide with all thy brightness, thou brightest light of all; and lest we stray from rightness, make thou thy truth our wall. abide with us and bless us, thou lord whose riches 'bide; with growing grace possess us and all things best provide. abide with thy protection, great captain, clothed with might; o'ercome our world affection and vanquish satan's spite. abide with care untiring, our god and lord indeed; all steadfastness inspiring, help, lord, our every need. josua stegmann, . tr. a. ramsey, . prayer for monday evening. o thou mighty and everlasting god, the father of our lord jesus christ, i thank thee that by thy divine power thou hast this day preserved me from all injury and danger of body and life. i owe it to thy mercy alone that thou didst protect me on all my paths. i pray thee to forgive me all my sins which i have committed against thee, and this night and during our entire lives mercifully to defend me and my loved ones against all sorrow and anxiety, and against the craft and power of the devil, wherewith day and night he seeks to ensnare us. preserve us from the deadly pestilence that walketh in the darkness, and deliver us from the snare of the enemy. protect us from the temptation and terror of satan, from all evils of body and soul. for thou art our strong fortress, our sword and buckler. all our hope and trust rests in thee. therefore, o faithful god, may thine eyes be upon us and we be safeguarded this night against all violence and assault of the enemy. be thou our keeper and protector. encompass us with thy shelter, for in thee is our salvation. unto thee only, from whom cometh my help, do i lift up mine eyes. my help cometh from the lord, who made heaven and earth. behold, as the eyes of servants look unto the hands of their masters, and as the eyes of a maiden unto the hand of her mistress; so our eyes wait upon the lord our god, until that he have mercy upon us. have mercy upon us, o lord, have mercy, for we are poor and needy. lift upon me the light of thy countenance lest i sleep the sleep of death. amen. nun ruhen alle waelder. now under night's dark shadow rest woodland, field, and meadow, the world in slumber lies. but thou, my soul, awake thee, to song and prayer betake thee, give praise to him who rules the skies. the sun's fair light hath vanished, the night its rays hath banished, the night, the foe of day. 'tis well: my heart containeth a sun whose light ne'er waneth, since jesus there holds constant sway. the reign of day is over, and golden stars now cover the canopy so blue. thus i shall shine in heaven, where golden crowns are given to all who faithful stay and true. my body is divested of garments that have rested upon its form of clay. thus i at heaven's portal shall lose all that is mortal and with the lord forever stay. head, feet, and hands are taking sweet rest from toil and waking, released from ev'ry pain. o heart of mine, why borrow the troubles of tomorrow? thou rest from sin and woe shalt gain. ye members weak and tired, by joy no more inspired, betake yourselves to bed. the time and hour for sleeping in god's own faithful keeping will come when you are cold and dead. my tired eyes are closing, and while i am reposing, where doth my soul remain? to thee be it commended until the night is ended, let me thy gracious favor gain. lord jesus, who dost love me, spread both thy wings above me, thus shielding me from harm. if satan should draw near me, let angels come to cheer me and so the wily foe disarm. my loved ones, rest securely, since god will guard you surely from pain and perils sore. may you in safety slumber, while angels without number attend you now and evermore. paul gerhardt, . tr. h. brueckner, . prayer for tuesday morning. blessed be god, the maker of heaven and earth, blessed be the lord, who only doeth wondrous things, and blessed be his glorious name for ever who hath made both day and night through his glorious wisdom, and so ruled, that while the earth remaineth, they shall not cease, that man may rest by night, and proceed again to his labors by day. o lord, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches. for such thy gifts we should thank thee ere the sun rises, and come into thy presence when the light breaks forth. therefore i bless thee now also, for thou hast suffered me securely to rest and sleep this night, and again awakened me to the joy of living. thou hast mercifully sheltered me from the assaults and malice of enemies. i supplicate thy grace: grant that my soul may repose in thy hands, my body continue in health according to thy good pleasure, and be kept from all injury and peril. be thou my mighty protection and strong stay, a defence from heat, and my cover from the sun at noon, my preservation from stumbling, and my help from falling, that no harm may come unto me. o merciful god, knowing the hour is come to awaken out of the sleep of sin and iniquity, for now is our salvation so near, the night is far spent, the day is at hand: so help us to cast off the works of darkness, and put on the armour of light, that we may walk honestly as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying, but putting on the lord jesus christ in the true faith and a christian conduct. thus awaken us each morning. open thou my ears that i may hear thy holy word with a believing heart and keep the same in my memory. let my ears incline to the entreaties and prayers of the needy, not to forsake them in their distress. and when in my distress i cry unto thee, hear thou the voice of my supplications, and despise not my sighings in the hour of death. let my prayers come before thee early. incline thine ears to my entreaties. satisfy us early with thy mercy; that we may rejoice and be glad all our days. amen. wach auf, mein herz, und singe. awake, my heart, rejoicing, thy maker's praises voicing,-- the giver, good gifts sending; their shield, his folk defending. all night while darkness 'bound me in deepest gloom around me, by satan craved while sleeping god had me in his keeping. thou spak'st me words endearing; sleep now, my child, unfearing; sleep well, night's terrors spurning; thou'lt see the sun returning. thy word performed, now waking, i see the bright dawn breaking, safe kept from ills unnumbered while 'neath thy care i slumbered. an off'ring thou desirest. behold what thou requirest. nor lamb nor incense bringing, i come with prayer and singing. nor wilt thou now despise them, but in thy heart wilt prize them, well knowing, yea, and surely my best i offer purely. approve my works when shown thee. help thou good councils only; beginning, middle, closing, lord, for the best disposing. with blessings guard me waking, my heart thy dwelling making, and with thy word, lord, feed me whilst heavenward thou dost lead me. paul gerhardt, . tr. a. ramsey, . prayer for tuesday evening. lord, merciful god, holy father, in the daytime do i cry unto thee with my voice, in my distress i call upon thee, and at eventime i remember thy goodness and mercy, which thou hast wrought for me. and especially do i magnify thee now, that purely out of fatherly grace and mercy, without any merit or worthiness on my part, thou hast this day preserved me from all harm and danger and kept me from sudden death. therefore do i now and at all times render unto thee praise and thanksgiving, and pray thee, for the sake of the bitter sufferings of jesus christ, to forgive me wherever i have sinned against thee this day. mercifully protect me during the night against my adversary, the devil, and against the fears and terrors of the night. suffer me to rest without anxieties and worries, and may the eyes of my faith ever behold the lustre of thy countenance even during the shades of night. for thou art that shining and true light, which dispels all darkness that surrounds us. thou, o lord, art ever with me. thou art my rock, and my fortress, my deliverer, my strength, in whom i will trust, my buckler, the horn of my salvation, and my high tower. lord, my god, at eventime do i lift up my hands unto thee. come unto me as the latter rains that make the earth fruitful. abide with us, for the day is far spent and in the darkness there is none to defend us save thou alone, our god. hasten to uphold us. defend us this night, lest our souls fall into the sleep of sin and our bodies be overcome with evil. awake us again in due time, and make us to hear joy and peace, for we love thy word and thy testimonies, which are the delight of our souls. may our ears be saved from all messages of sorrow, and all anguish be turned from our souls; for thou canst prosper all that liveth, and fill my life with thy blessing; in jesus christ, our lord. amen. die nacht ist kommen, drin wir ruhen sollen. now god be with us, for the night is closing; the light and darkness are of his disposing; and 'neath his shadow here to rest we yield us, for he will shield us. let evil thoughts and spirits flee before us; till morning cometh, watch, o master, o'er us; in soul and body thou from harm defend us, thine angels send us. let holy thoughts be ours when sleep o'ertakes us; our earliest thoughts be thine when morning wakes us; all day serve thee, in all that we are doing thy praise pursuing. as thy beloved, soothe the sick and weeping, and bid the prisoner lose his griefs in sleeping; widows and orphans, we to thee commend them; do thou befriend them. we have no refuge, none on earth to aid us, save thee, o father, who thine own hast made us; but thy dear presence will not leave them lonely, who seek thee only. father, thy name be praised, thy kingdom given; thy will be done on earth as 'tis in heaven; keep us in life, forgive our sins, deliver us now and ever. petrus herbert, . st. , anon., . tr. catherine winkworth, . prayer for wednesday morning. almighty, all-gracious god! all thy creatures should praise and glorify thee. the birds under the heavens magnify thee with lovely songs early in the morning as their lord and maker. so will i too heartily thank thee, that thou hast preserved me under thy shelter and protection during the night now past, and all my life even to the present hour, and awakening me from the sleep of the darkness of this night, hast suffered me to arise again in health and joy. i pray thee for the sake of the saving resurrection of jesus christ from the dead, that thou wouldst ever keep me together with all my loved ones from all danger and evil. o lord, save thy people, and bless thine inheritance: feed them also, and lift them up for ever. fill me also at this early hour with thy grace, that i may pass this day rejoicing in thy commandments, and free from mortal sin. let me experience thy grace as a dew from the womb of the morning, and as the refreshing moisture that diffuses at the break of day, making the land fruitful. thou wouldest spread thy goodness over me, that i may gladly and zealously do thy will. govern me with thy holy spirit that i may serve thee in righteousness and holiness of truth, well pleasing in thy sight. guard me that i sin not against thee, nor defile my conscience with carnal lusts that militate against the soul. keep my tongue from evil, and my lips from speaking guile. foolish talking or jesting, unbecoming of christians, be ever far removed from me. grant, that i offend none with my lips, nor backbite, judge nor condemn, defame nor vilify. o that i might put a lock to my lips and seal them with a strong seal, that they bring me not to naught, nor my tongue destroy me. give me grace that i may know my shortcomings and correct them, and not fall into thy righteous judgment and condemnation. grant my prayer, o eternal god, for the sake of thy dear son, jesus christ. amen. morgenglanz der ewigkeit. dayspring of eternity, light from endless light proceeding, let thy beams upon us shine as the shadows are receding; and dispel by thy great might our dark night. as the soft refreshing dew falls upon the drooping flower, so our fainting hearts renew by thy spirit's quickening power; ne'er thy bounteous grace withhold from thy fold. let the glow of thy pure love all our icy coldness banish; in the radiance from above may our doubts and fears all vanish, that ere dying we may be found in thee. o thou glorious sun of grace, may thy light be ne'er denied us! till we reach the heavenly place shine upon our way to guide us, that at last among the blest we may rest. christian knorr v. rosenroth, . tr. j. f. ohl, . prayer for wednesday evening. most holy trinity, one in essence, three in person, who art my life, salvation, and eternal joy, i praise and thank thee with mouth and heart that thou hast so graciously protected me throughout this day. i pray thy divine goodness to cover up all my shortcomings, and especially where this day, with my tongue, with vain and unprofitable words, slander or otherwise, i have sinned against thee and thy holy commandments. according to thy name, o god, so is thy praise unto the ends of the earth: thy right hand is full of righteousness. therefore i commend my body and my soul into thy hands. thy divine majesty bless me; thy holy trinity shelter me; thy eternal unity preserve me. may thy unbounded mercy protect me; thy inexpressible benevolence defend me, the sublime truth of god cover me; profound knowledge of christ strengthen me; the unfathomable goodness of the lord keep me. the grace of the father govern me; the wisdom of the son refresh me; the power of the holy spirit enlighten me. my creator aid me, my redeemer quicken me, my comforter abide with me. the lord bless me and keep me. the lord make his face shine upon me and be gracious unto me. the lord lift up his countenance upon me and give me peace. the protection and blessing of the one and eternal godhead be between me and all mine enemies, visible and invisible, today and always, that they may not approach nor injure me. as the pillar of the cloud went between the army of the egyptians and the army of israel, so that they could not come together, and no harm befall the children of israel, so mayest thou be a pillar of fire and a wall of separation between me and mine enemies, that no harm come over me. keep me also in my last hour. when mine eyes no longer see, mine ears no longer hear, my tongue no longer speak, be thou with me, o blessed trinity, that the evil one have no power over me. amen. hirte deiner schafe. shepherd never sleeping, in thy gracious keeping i have been today. thou art my defender, so in mercy tender come and with me stay; all this night keep me in sight, send thine angels to attend me and protection lend me. while i lie and slumber, let thine hosts outnumber all my raging foes. be of grace the giver, and thy child deliver from guilt's painful throes. for thy son my soul hath won; by his wounds, so sorely stricken, he my heart doth quicken. shield thou from all danger ev'ry lonely stranger and my dear ones, too. tenderly embrace us and with mercy grace us, be our father true. thou with me and i with thee, thus shall i, mine eyelids closing, be in peace reposing. close the door behind us, let no evil find us, keep all ills away. be our shield and cover, let thine angels hover o'er us now, we pray. by sweet rest let us be blest, ev'ry fear of satan's raging in our hearts assuaging. what if death should take me and no light awake me from my sleep and rest? if thou hast intended that my life be ended, let thy name be blest; as for me, i yield to thee. in the wounds of jesus lying, i am daily dying. by no cares encumbered, though my hours be numbered, i now fall asleep. all to thee commending who thine hosts are sending watch o'er me to keep. through the night be my delight, and if i should see the morrow, thou wilt cure all sorrow. benjamin schmolcke, . tr. h. brueckner, . prayer for thursday morning. jesus christ, thou art the eternal light, which dispelleth the darkness of night and the shadow of death: i magnify thy name, i glorify and thank thee. for thou hast so graciously kept me during this night, and hast brought me out of the darkness to the light of day. thou hast shielded me against the terrors of the night, the snares of the devil, the noisome pestilence, that walketh in the darkness, manifold illness and disease. thou hast guarded and watched over my soul, even as the shepherd watches over his flock. and all that i possess is kept from harm through thy great mercy. praise and thanks be said unto thee for thy gracious protection and all thy gifts. i will speak of thy power and magnify thy goodness, when the day breaks. for thou art my refuge, my strong tower, my present help, my faithful god, in whom i trust. thou makest glad my heart and my countenance rejoiceth. i pray thee, for the sake of thy holy birth and incarnation, suffer thy grace to rise in my heart and break forth even as the beauty of the morning, and come over me as the early rain. illumine me with thy radiance, and be thou the light of my heart, for thou art the right day star and the true light, that lighteth men to the eternal life. be merciful unto me, o lord, for in thee do i put my trust. my soul waiteth for thee, more than they that watch for the morning, yea more than they that watch for the morning. be thou mine arm in the morning, my salvation also in the time of trouble. protect me in body and soul, that no evil befall me and no plague come nigh unto my dwelling. keep from me all wicked spirits. defend me from evildoers. stand up for me against the workers of iniquity and shield me, that the hands of mine adversaries may not touch me. o lord, our god, establish thou the work of our hands upon us; yea, the work of our hands establish thou it, and strengthen our hands, and teach us that we may keep thy commandments and sin not against thee this day. grant us this for the sake of thy mercy, which endureth for ever and ever. amen. wach auf, mein herz, die nacht ist hin. awake, my soul; the rising sun dispels the night of mourning; awake, with songs of praises run to greet the lord returning. he burst the gates of death today and left the gloomy grave for aye while all the world rejoices. arise, my soul, from sin and death, to thee new life is given; arise and run the race of faith; fix thy desires on heaven where jesus, thy redeemer reigns, and seek the things that it contains, if thou with him be risen. art thou distressed by weight of care? thy savior will remove it. believing, thou with joy canst bear thy cross and learn to love it. cast all thy burden on the lord; fear not; for he will help afford, for now he hath arisen. now judah's lion, true and tried, the victory obtaineth; the lamb of god, the crucified, for us salvation gaineth, and giveth righteousness and life; for after all the dreadful strife, o'er every foe he triumphs. then up, my soul, begin the fight, for christ, the victor, leadeth. he arms thee with a victor's might; with him thy cause succeedeth. now thou can'st rise and live anew and righteousness and peace pursue and be a faithful servant. fear not the angry jaws of hell, nor world, nor death, nor devil. thy savior lives and all is well, though sore has been his travail. a victor crowned, he as a friend the mean and feeble doth attend, and therefore thou shalt conquer. ah, lord, whom death could not defile, who from the dead hast risen, free us from satan's might and guile and save us from his prison. o grant, that, as one body, we may enter that new life in thee which thou for us hast gotten. laurentius laurenti, . tr. a. ramsey. prayer for thursday evening. praise be to thee, o god, our father, through jesus christ in the holy ghost, one, eternal god, who through thy manifold compassion hast kept me this day, a poor sinner and miserable creature, from the fiery darts of satan that fly by day, from the destruction that wasteth at noonday, and hast graciously protected me from a sudden and evil death. thy mercy, o lord, is in the heavens; and thy faithfulness reacheth unto the clouds. thou art gracious and merciful, and all thine acts are glorious. i pray thee, o merciful god, graciously to forgive me all that i have done against thee this day, in thought, word, or deed. turn thy mercy toward me, that i may slumber and rest during this coming night, and that i may never turn from thee, who art the eternal rest. suffer me ever to abide in thee in the true faith, and safely to sojourn under thy protection, so that the enemy may never come nigh unto me, nor do me injury. lord, thou art my light and my salvation; whom shall i fear? thou art the strength of my life; of whom shall i be afraid? my heart trusteth in thee, and i am helped. thou art my strength and my great shield. thy right hand strengtheneth me. thy right hand gladdeneth my heart, and in the shadow of thy wings will i make my refuge. behold, my god, in the daytime do i cry unto thee, and thou hearest me, and in the night season i am not silent, and thou answereth my prayer. i remember thee on my bed, and meditate on thee in the night watches, because thou hast been my help. therefore in the shadow of thy wings will i rejoice. my soul cleaves unto thee, for thy right hand defends me. when darkness comes over me, then thou, o lord, art my light and my salvation. o gracious god, vouchsafe unto me thy grace, so that when that last hour cometh, and i lay me down on my deathbed for the eternal rest, through thy help, in the true faith, in all confidence and trust, i may happily fall asleep for the eternal life. meanwhile keep me in thee, that i may ever watch and pass my days in all sobriety and moderation, and be found in christian readiness, since i can not know the hour when thou comest, o god, to call me hence, so that i may be worthy to stand before the son of man, and be not put to shame; who liveth and reigneth with thee and the holy ghost, world without end. amen. nur in jesu blut und wunden. now in jesus' wounds reposing, i my tired eyes am closing. for his love and pardoning grace are my only resting place. through the day his mercy holds me, and by night his arm enfolds me. of thy strong protection sure, jesus, i shall rest secure. tr. h. brueckner, . prayer for friday morning. blessed be god, my maker! blessed be god, my savior! blessed be god, my comforter! who giveth unto me my health, my life, and every blessing; my very present help and my protection. thou hast kept me according to thy great and most blessed compassion during this night now past against the onslaughts of satan, and preserved me in health. i beseech thee, heavenly father, through jesus christ, thy dear son, take me this day also into thy divine protection, and shield me that no evil may assail my life. for into thy hands do i this day and all days commend my body and soul, my thoughts, words, and deeds, all that i do or leave undone, my going out and my coming in, my walks and ways, my rising up and my lying down, my will and counsel, my thoughts and desires, my faith and profession, the end of my life, the day and hour of my death, my passing away and my resurrection. o lord god, do thou with me as thou wilt: for thou knowest what serves best thy glory and my salvation. keep me in thy fear and in the true knowledge of thee. protect me from the deeds of unrighteousness. and if perchance and by reason of my frailty i sin against thee, i pray thee take not from me thy mercy; turn not from me thy grace; withdraw not thy help. for there is none other god nor helper but thee, and as there is none before thee, there is none after thee. thou art the first and the last, alpha and omega, and there is none other god beside thee. therefore do i call only upon thee: may thy goodness rule over me. cause me to hear thy loving kindness in the morning; for in thee do i trust. lead me on the paths of righteousness, that i may not walk in the counsel of the ungodly, nor stand in the way of sinners, nor yet sit in the seat of the scornful, but that my heart may ever delight in thy word and commandments, and meditate upon them day and night; through jesus christ, our lord. amen. die helle sonn leucht jetzt herfuer. the morning sun shines in the skies, and we from peaceful slumbers rise. all praise to god who hath this night protected us from satan's might. lord jesus, shield us now by day from sin and error on our way. to us thy holy angels send, and let them to our wants attend. make thou our hearts obedient, to use thy word and sacrament, to do thy will whate'er betide, thus pleasing thee, our trusty guide. bless thou the labor of our hands and help us keep thy law's demands, that all our work, begun in thee, may to thy praise and glory be. nicolaus hermann, . tr. h. brueckner, . prayer for friday evening. blessed be the lord god, who only doeth wondrous things! and blessed be his glorious name for ever: and let the whole earth be filled with his glory! daily will i praise the lord, and at eventime my mouth shall thank him while i have any being. for when i cry with my voice, he hears me, and gives ear to my supplication. when i pray, he attends to my voice. the lord is my refuge and strength, a very present help in trouble. therefore do i laud and magnify thee, eternal god, that thou hast this day so mercifully kept me from every harm and evil. my heart is glad and my soul glorifies thee for thy goodness and mercy. ever shall my tongue speak of thee and say, blessed be the lord, and blessed be thy holy name! i pray thee, graciously pardon, wherever i have this day sinned against thee, and grant me and mine thy protection during the coming night. be thou my shield, and my shade upon my right hand. o lord, preserve me from all evil, preserve my soul. be gracious unto me, for in thee do i put my trust. i trust in the lord, and cry to god, the highest, to god who endeth all mine affliction. behold, he that keepeth israel shall neither slumber nor sleep. he will guide my steps on the paths of righteousness, that i slip not and my feet do not falter. he will not suffer my feet to be moved, and his word is a light unto my path. therefore as i lay me down, i will not be afraid of sudden terror, neither of the desolation of wicked people, when it cometh. for thou keepest my foot from being taken, and deliverest me from the snares of death. o lord god, lift upon me the light of thy countenance, that i may lie down and sleep in peace, and dwell in safety under thy protection. for thou alone, o lord, can help me. in thy name will i lie down to rest and let my eyelids slumber. thou, o lord, wilt again awaken me with rejoicing, to the glory and praise of thine eternal majesty; through jesus christ, our lord. amen. hinunter ist der sonnen schein. sunk is the sun's last beam of light, and now the world is wrapt in night. christ, light us with thy heavenly ray, nor let our feet in darkness stray. thanks, lord, that thou throughout the day hast kept all grief and harm away; that angels tarried round about our coming in and going out. whate'er of wrong we've done or said, let not the charge on us be laid; that, through thy free forgiveness blest, in peaceful slumber we may rest. thy guardian angels round us place all evil from our couch to chase; our soul and body, while we sleep, in safety, gracious father, keep. nicolaus hermann, . tr. frances elizabeth cox, . prayer for saturday morning. o thou very and eternal god, the father of our lord jesus christ. to thee do i lift up my heart in dutiful gratitude. i will not hide thy righteousness within my heart. i will declare thy salvation. i will not conceal thy loving kindness and thy truth from the great congregation, and all the good that thou hast shown me will i not keep silent. for it is a good thing to give thanks unto the lord, and to sing praises unto thy name, o most high: to shew forth thy loving kindness in the morning, and thy faithfulness every night. therefore my soul doth magnify thee, that thou in thy immeasurable grace hast kept me during the night now past. blessed be thou, lord god sabaoth, who art merciful unto all, that seek thee and love thy salvation. blessed is thy holy name in all the earth, who art our refuge and our help! blessed are all thy works which thou doest for the children of men! i beseech thee, protect me this day, that the evil one may not harm me, and the hands of the wicked touch me not. lord god, my savior, early will i seek thee, early do i cry unto thee. grant, that i may fulfill the duties of my calling and all that is committed unto me with diligence and trust to the glory of thy name and the betterment of my fellowman, so that i may not misuse the light of this day, neither any of thy creatures in the service of sin and vanity, neither grieve thee, nor transgress the covenant of my baptism with anything i do or leave undone. vouchsafe unto me thy grace, that i may guard myself against the six things which thou dost hate, yea, seven which are an abomination unto thee: a proud look, a lying tongue, and hands that shed innocent blood, a heart that deviseth wicked imaginations, feet that are swift in running to mischief, a false witness that speaketh lies, and he that soweth discord among brethren. from such and the like vices preserve me, o god, that i may nevermore be led nor consent to them, but teach me to do thy will; for thou art my god: thy spirit is good. lead me into the land of uprightness, that i may serve thee in a life that is without blame, and my deeds and all my conduct be pleasing in thy sight; for christ's sake. amen. die gueldne sonne. the sun, ascending, to us is lending bliss, joy, and gladness, cure for all sadness, filling the world with its rich, golden light. i was reclining when no light was shining; but the sun's beauty now calls me to duty, as i behold it so fair and so bright. mine eye beholdeth what god unfoldeth: heaven's bright glory tells me the story of his unlimited power and love, and how the sainted in beauty untainted, free from things mortal, beyond death's dark portal, dwell in the heavenly mansions above. to god in heaven be praises given; come, let us offer and gladly proffer to the creator the gifts that we prize. he well receiveth a heart that believeth, hymns that adore him are precious before him and to his throne like sweet incense arise. at the day's ending sweet slumbers sending, and in the morning all things adorning, these are his works and his blessings so true. when night descendeth protection he lendeth when morn appeareth our spirits he cheereth, causing his mercy to crown us anew. father above me, thou who dost love me, bless my beginning, keep me from sinning, move ev'ry hindrance well out of my way. strength ever lend me, from satan defend me, spare me temptation, so that in my station i may thy holy commandments obey. let me with pleasure see the full measure which upon others, who are my brothers, thou of thy blessings dost richly bestow. bid envy vanish! all greediness banish! make me thy dwelling, sin's darkness dispelling. grant that in virtue i daily may grow. what is man's being? it is like seeing autumn's bleak shadows sweep o'er the meadows when the cold winds drive the clouds on their way. all that we cherish must crumble and perish. plants must stop growing, and stars must cease glowing; heaven and earth are not destined to stay. all else decayeth, god only stayeth, he of creation is the foundation. his will and word must forever abide. his grace endureth and for us secureth comfort in sorrow and help for the morrow, keeping us cheerful, whate'er may betide. god of creation, be my salvation! calm all my terrors, blot out my errors, grant that thy pardon i fully may share; withal attend me, rule, guide, and defend me in mercy tender, because i surrender soul, will, and all to thy fatherly care. whilst thou art giving what for a living seems very needful, oh, make thou me heedful of this great truth and commendable thought: god, like a tower, transcends all in power; good beyond telling, in beauty excelling, he doth suffice me, all else counts for naught. if grief and sadness temper my gladness if for the morrow thou send me sorrow do as thou wilt, for my trust is in thee. thou surely knowest that what thou bestowest, e'en though distressing, must bring me a blessing; thou wilt not deal too severely with me. ills that still grieve me soon are to leave me; though waves may tower and winds gain power, after the storm the fair sun shows its face. joys e'er increasing, and peace never ceasing, these i shall treasure and share in full measure when in his mansions god grants me a place. paul gerhardt, . tr. h. brueckner, . prayer for saturday evening. praise be unto thee, thou great and unchangeable god! praise be unto thy goodness and mercy! praise be unto thy eternal wisdom and truth, that thou hast preserved me during the day now past from all danger and harm. i pray thee, graciously perfect thy goodness which thou hast begun in me, and suffer me to rest this night under thy protecting shield, and cover me with thy wings. suffer me to put my trust under the shadow of thy hands, that i fear no evil. keep me, o god, as the apple of the eye. hide me under the shadow of thy wings. lord, thou art the portion of mine inheritance; my salvation is in thy hands. grant unto me, according to thy goodness, that neither fear nor trembling come over me, and no terrors of the night overwhelm me. be merciful unto me, for in thee do i put my trust, and under the shadow of thy wings do i find my refuge. i seek the lord in the time of need; my hand is outstretched in the night without ceasing; for my soul has none other comfort; and i know of none other helper in heaven or earth but thee alone. at midnight when i awaken, i meditate upon thy name, so altogether lovely, upon thy goodness and fidelity, vouchsafed unto me, and i praise thee because of thy righteous judgments. when i am troubled i remember god, when my spirit is overwhelmed i speak of my savior. for he redeemeth my life from destruction and saveth me from the snares of death. lord god, my savior, by day and by night do i cry unto thee, pardon all my transgressions, which during this day and the week now past i have committed against thee. o lord, deliver my soul for thy mercy's sake. thou art gracious and just, and our god is merciful. the lord preserveth the simple. i was brought low, and he helped me. therefore will i rejoice and praise thee, and sing aloud upon my bed. for the days of my life will appear as noonday, and darkness as the morning's light, and i will rejoice that thou, o god, art my hope and my rest in life and death. i lay me down, and none will terrify me. thus do i commend my body and soul into thy hands, thou faithful god. thou hast redeemed me through jesus christ, our lord. amen. werde munter, mein gemuete. soul of mine, to god awaking, and ye senses, ev'ry one, come, your quiet haunts forsaking, tell what god to me has done. how he this entire day has been with me on my way, to my many wants attending and from ills protection lending. praise and thanks to thee i render, father thou of mercies great. thou hast been my strong defender, and thy love does not abate. thou hast shielded me from woe, lent me strength and quenched the foe, so that i, such help beholding, rest secure in thine enfolding. if from thee i have departed, i return again to thee, knowing thou art tender-hearted, since thy son has died for me. i can not deny the guilt, but for me his blood was spilt, and thy grace, all sin exceeding, lends forgiveness at his pleading. o thou light, with brightness filling ev'ry true and pious soul, into me thy grace instilling, make my troubled spirit whole. deign this night to stay with me, and let me abide in thee, that, while darkness may enthrall me, yet no evil may befall me. grant that i in peace may slumber, finding sweet and quiet rest. let no cares my soul encumber, keep it by thy presence blest. mind and body, child and wife, all my goods and all my life, friends and foes (again befriended) be this night to thee commended. let no terrors overtake me, shield me well from base attack. let no grievous pain awake me, war and pestilence keep back. ward off fire, water, death, all that threatens life and breath. spare me violence, extortion and, withal, a sinner's portion. o immortal god, endue me with the gifts for which i ask. jesus, lest some ill pursue me, prosper me in ev'ry task. holy spirit, comfort, friend, on whose counsel i depend, listen to my earnest pleading, amen. thou my prayer art heeding. johann rist, . h. brueckner, . a daily prayer. to be spoken mornings or evenings. dear god and lord! i live, yet know not how long. i die, yet know not when. thou, o heavenly father, knowest. lo, dear lord, is this hour, this day (this night) the last of my life: thy will be done! thou alone knowest best. as thou wilt i am willing through the true faith in jesus christ, my redeemer, to live or die. but, o god, do thou grant me this petition, that i may not suddenly pass away in my sins, and be lost. vouchsafe unto me true knowledge, repentance and sorrow over my passed transgressions. set them before my sight in this life, that they may not at the last day be set before me, and i be put to shame before angels and men. grant me sufficient time and opportunity for repentance, so that from all my heart i may know and acknowledge my transgressions, and from thy saving word obtain forgiveness and comfort for the same. o merciful father, forsake me not, and take not thy holy spirit from me. my heart and my heart's trust, o thou searcher of hearts, is ever known to thee. keep me in such trust to the life eternal. may i die, when thou wilt, only grant me a peaceful and blessed end. amen. lord jesus christ, thou highest good, i pray thee, through thy precious blood, grant, that my final end be good. amen. at the beginning of the week's work. rule thou, o god the father, who hast made us, and like all other creatures ordained us not to indolence but to work, and bless each one in his calling. thou who rulest the universe also rule our own dear government and graciously vouchsafe to it thy wisdom and strength. rule thou, o god the son, who hast redeemed and ransomed us from sin. take from us the burden of sin committed during the week now past, and graciously grant us thy peace. thou the supreme bishop and archshepherd of our souls, help all servants of thy word in this and all thy congregations on earth to labor and bring forth much fruit unto eternal life. rule thou, o god the holy ghost, who hast sanctified us and born us again in holy baptism. create in us a clean heart and renew a right spirit within us, that we carry no evils of the past into the new week, but put away all purpose and inclination of the old adam still in us. govern thou our hearts with power; and if this week mark for any of us the end of life, help thou in the last bitter hour. fill the heart with that grace which is better than life. teach the hands to battle and vanquish the last enemy, and grant for christ's sake, the rest and triumph of the sabbath everlasting. thou, the triune and immortal god, be and abide with us and thy church forever. unto thee be glory, laud, and honor, world without end. amen. at the table grace before meat. the eyes of all wait upon thee, o god, and thou givest them their meat in due season. thou openest thine hand and satisfiest the desire of every living thing. amen. o lord god, heavenly father, bless us and these thy gifts, which we receive from thy loving kindness, through jesus christ, our lord. amen. come lord jesus, be our guest, and let thy gifts to us be blest. amen. gracious father, who feedest and nourishest every living creature, feed and nourish our souls and bodies that we may not abuse thy gifts, but that we be rather quickened by the same unto the glory of thy name, unto all honest toil and every good work, to live and move before thee in righteousness and innocence. amen. . be present at our table lord; be here and everywhere adored. thy people bless, and grant that we, may dwell in paradise with thee. amen. heavenly father, bless this food, to thy glory and our good. amen. jesus, bless what thou hast given, feed our souls with bread from heaven; guide and lead us all the way, in all that we may do and say. amen. grace after meat. o give thanks unto the lord, for he is good; for his mercy endureth forever. he giveth food to all flesh; he giveth to the beast his food; and to the young ravens which cry. the lord taketh pleasure in them that fear him, in those that hope in his mercy. amen. we thank thee, lord god, heavenly father, through jesus christ, our lord, for all thy benefits; who livest and reignest for ever and ever. amen. dearest god, for meat and drink accept our praise. thy name be blessed. amen. bless the lord, o my soul, and all that is within me, bless his holy name. bless the lord, o my soul, and forget not all his benefits. amen. we thank thee, lord, for this our food, we thank thee more for jesus' blood, let manna to our souls be given, the bread of life sent down from heaven. amen. praise god from whom all blessings flow, praise him all creatures here below; praise him above ye heavenly host; praise father, son, and holy ghost. amen. for hearth and home prayer of a housefather. gracious and eternal god! who thyself in paradise hast ordained holy matrimony, vouchsafe unto me thy grace and help in my married life, that i may ever maintain the true christian love and fidelity toward my spouse. grant, that i may dwell with her, as with the weaker vessel, in kindness and harmony according to knowledge, giving honor unto her, as being heirs together of the grace of life, and guide her together with my children and servants to the true knowledge of thy divine glory, and to modesty and honesty. grant to them also, o lord, that they follow thee, and suffer themselves to be guided. preserve us, o thou god of peace, from strife and dissensions, and the calumnies of the enemy, from undue suspicion, which the devil sows as a seed of perdition, and for the destruction of conjugal love and faith. grant, that as thy children we may suffer and forgive each other in love and charity. give us faithful servants and keep them in good health. bless our labor and all that contributes to the wants of the body. enable us to bear our cross with patience, and grant that we be together again in the after-life. amen. prayer of a housemother. o god father, son, and holy ghost, thou giver of all blessing and consolation, behold me, whom thou hast placed in the estate of holy wedlock and made me the mother of this family, with the eyes of thy mercy. vouchsafe unto thy handmaiden thy grace, that i may love thee above all things, seek thee, and ever be diligent in thy service. and grant that next to thee i may honor, fear, and love my husband, and obey him with patience and kindness, in pure and modest conduct, in piety and humility well pleasing to thee, and that the hidden life of my heart be constantly adorned with a meek and gentle disposition and every virtue, even as in former times the consecrated women, who trusted in god and continued in subjection to their husbands. enable me to train my children and servants with meekness, to the honor and glory of thy holy name. give grace, that they follow me with gentleness, and grant, that i with my husband and family may satisfy the wants of this life in good health and according to thy divine will. protect us from harm and from enemies. enable us so to use this world that we be not hindered in our salvation, but in all things seek thee, o lord, and endeavor to be well-favored in thy sight. may we not despise the cross neither murmur against it, but bear it in patience, and thus remain in thy keeping unto the end. may we as servants of god bring forth abundant fruitage, live holy lives in this world, and attain to the everlasting inheritance in the world to come. amen. prayer of a child. almighty and eternal god! thou hast commanded me to honor my parents, and in all things, which are not contrary to thy word, to obey them. i beseech thee, for the sake of the obedience of thy dear son, jesus christ, my lord, grant unto me, that i may duly honor my father and mother, serve them, obey, love, and esteem them, so that their blessing may dwell with me to the end of my days. keep me from sin and evil communications, that i may not anger or grieve my dear parents with hatred, sadness, scornfulness, disobedience, or obstinacy, and thus bring upon myself on this earth already their and thy curse, and in the after-life thy eternal wrath. and since i have sinned many times through weakness, i beseech thee, work in me sorrow and true repentance, through jesus christ, my savior, who gave to me the example of true obedience. grant, that according to his example i may ever grow, and increase in wisdom, stature, and grace before thee, o god, and all men. amen. prayer of a youth or a maiden. lord, almighty and holy god, who lovest a pure heart, a chaste mind, and a holy life: i pray thee, create in me also a clean heart, and renew a right spirit within me, so that i may serve thee with sincere faith and true fear, and love thee with all my strength. and keep me from all impure communications. subdue the evil lusts in my heart, and extinguish the fires of fleshly desire. preserve me from unchaste and dissolute associations, from rioting and drunkenness, which lead to excess. may all filthiness, and foolish talking, unbecoming a christian, be ever foreign to my life. keep me from arrogant pomp, or idleness and lounging, from the snares and nets of the devil. grant, that i may serve thee with a pure soul and an undefiled body in true faith, as did pious and chaste joseph in egypt, and graciously take me into thy safekeeping against all temptations and seductions of life, for the sake of jesus christ, thy dear son. amen. prayer of a servant. merciful god, who through the precious suffering and death of thy dear son, jesus christ, hast redeemed and made me free from eternal servitude, from the power of sin, from the dominion of darkness, from the cruel tyranny of the devil, and the mastery of death and hell: i beseech thee, grant me grace, so that in my present station and calling, in which thou hast placed me on earth according to thy good pleasure, i may not be dissatisfied, nor murmur impatiently against thy ordinance, nor yet envy others in their more exalted stations, but help me to do such thy will from the heart, with good will, ever thinking that i serve thee, o god in heaven, and not men. help thou, dear father, that i serve thee, the supreme lord of heaven and earth, in true knowledge and upright fear, love thee above all things, put all my hope and salvation in thee, and continue in thy commandments without blame. may i also be subject to my masters and mistresses according to the flesh, not only to the good and gentle, but also to the froward, and patiently obey them in everything that is not contrary to thy pleasure, with fear and singleness of heart, as unto christ my lord, not with eye-service, as man pleaser, but from the depths of my heart and for the sake of thy will and commandment. grant me grace that i may be found faithful in all things committed and entrusted to my care, not neglect nor bring them to naught, suffer no harm to come through carelessness on my part; also that i may not covet nor fraudulently appropriate to my own use the possessions of another entrusted to my care. preserve my health, strengthen my limbs and all the powers of my body. endow me with wisdom and understanding, that i may perform the labor of my masters and mistresses, with thy help improve their living. may they be blessed through my industry; and all that i do and perform, may it redound to thy divine glory and a blessed exercise of my faith. for christ, thy dear son's sake, who liveth and reigneth with thee and the holy ghost, world without end. amen. prayer of a school child for the holy spirit. o my dear lord, jesus christ, i thank thee, that to the present day, thou ordainest church and school ordinances and regulations, and hast given unto my parents and me grace, that i too may be thus trained. i beseech thee, fill me with thy holy spirit, that i may ever obey my dear parents and teachers, who only seek my welfare. give unto me a docile heart, that i may learn my catechism, noble arts and language, and thus increase in godliness, wisdom, understanding, and every virtue. o my dear lord jesus christ, create in me a pure, chaste, and modest heart. may i ever serve thee in upright faith and true fear, and love thee from all my heart. subdue in me all evil lusts. endow me with thy holy spirit. help me to continue in true humility. grant me an obedient heart, to honor my parents according to thy commandment, and neither anger nor grieve them. may they live long on this earth, and protect thou and preserve them from disease, evil, and harm. be gracious unto us and merciful. bless us in body and soul, now and forevermore. amen. prayer during a thunder storm. most mighty god! all the powers of the earth shall honor thy holy name, and worship thee, eternal father, in the beauty of holiness. for thou art the lord, who reigneth over all. thou showest thy might and power throughout the universe. the voice of the lord is upon the waters. the lord of glory thundereth. the lord is upon many waters. the voice of the lord is powerful and full of majesty. the earth shook and trembled. the foundations also of the hills moved and were shaken. there went up smoke out of thy nostrils, and fire out of thy mouth devoured: coals are kindled by it. thy pavilion round about thee are dark waters and thick clouds of the skies. the lord thundereth in the heavens, and the highest gave his voice. all things are subject to thee. all things acknowledge thee as their maker, and tremble before thy divine majesty. the mountains and the depths of the abyss are sore vexed when thou art wroth, the earth trembleth, and the sea and the waters flee because of thy wrath. the voice of the lord divideth the flames of fire. the voice of the lord shaketh the wilderness. the lord is king forever. the lord will give strength unto his people. the lord will bless his people with peace. o merciful god, preserve us from thy wrath, which is beyond endurance! forgive us our sins! make thy face shine upon us! cause this grievous tempest to pass by without harm to us! protect us in body and soul, our house and home. keep the fruits of the fields from hail and storm, from great inundation by water and all harm. o holy god, preserve us from an evil death, and protect us, that no disaster befall us. amen. thanksgiving after a thunderstorm. almighty god, our heavenly father, who has said, call upon me in the day of trouble: i will deliver thee, and thou shalt glorify me; we praise and thank thee most heartily. for thou hast graciously heard our prayer and hast made this storm to pass that no harm befell us in life and property. thus hast thou again revealed to us thy fatherly compassion, and that thou wouldest not deal with us after our sins, neither reward us according to our iniquities. grant us, o merciful father, for the sake of thy only begotten son, jesus christ, that we may take heed of thy earnest and fatherly admonitions, improve our lives, and live in the fear of thee. may we constantly prepare and make ready ourselves for the coming of thy dear son, when the elements shall melt with fervent heat, and the earth also, and the works thereof, shall be burned up, and may we meet him with rejoicing and enter the new heaven, wherein dwelleth righteousness, and forever be with thee; through the same, thy dear son, our master and redeemer, jesus christ. amen. prayer on the eve of a journey. almighty and gracious god and father, thou protector of all that trust in thee from their hearts! in thy name will i proceed and undertake this journey. for thou art my god and preservest my going out and my coming in. thou leadest my feet in right paths and wilt not suffer them to be moved. i heartily beseech thee to be my gracious guide and companion on this present journey. send thy holy angels, and command them, in all my wanderings, to keep me from all evil in body and soul. lead me on the paths of the righteous and bring me safely to my destination, that i may laud and magnify thee, here in time and in eternity forever. and now, o lord god and father, into thy hands do i commit my body and soul and all that i possess. thy holy angel be my safe guard. amen. prayer during a journey. almighty and most merciful god! we are always in thy sight wherever we be. thou preservest our coming in and our going out, and leadest us on the right paths that we slip not. i pray thee, that as thou didst lead thy servant abraham from the land of the chaldees and kept him unharmed in his pilgrimage, and didst say to his grandson jacob when he journeyed to mesopotamia, i am with thee, and will bring thee again into this land; and as thou also didst lead the children of israel through the red sea and through the desert, and didst go before them, by day in a pillar of a cloud and night in a pillar of fire: thus wouldst thou also be with me on my wandering, protect me on land and sea, by day and by night, and keep me from all harm and danger. and when my business is completed bring me home again in full health of body and soul. and as thou didst accompany youthful tobias through thy angel raphael, likewise do thou accompany me in all my ways, so that when i, too, have happily returned to my home, i with all mine own may have the greater reason to laud and praise thee as my true and faithful guide. meanwhile i commend to thy care all that i leave at home, and beseech thee to have charge concerning them, and suffer me to find them unharmed when i return. amen. prayer of children for their father engaged on a journey. o eternal son of god, thou savior of all who call upon thee in faith! we thy children, baptized into thy blood, consecrated by thy spirit a royal priesthood, and ordained thy brethren and co-heirs with thee in grace, call upon thee with innocent tongues, and earnestly pray thee, graciously to safeguard our dear father now journeying over land for the sake of his calling and to gain the means of livelihood. help him to discharge his duties with favor and despatch, and return him to us in health and joy, as thou through thy angels didst preserve and guide thy servant jacob on his journeys, for thou art the faithful guide and companion of all who fear thee and trust in thy mercy. amen. thanksgiving after a completed journey. gracious god and father! most heartily do i thank thee that thou hast enabled me to bring my journey to a happy end. through the ministrations of thy dear angels thou hast again brought me to my home, guarded and kept me from all evil, preserved me from the murderous and robbing hands of evildoers, and the teeth of wild beasts, and kept me from all other dangers of body and soul. in short, that i have been led to and fro in health and happiness: i owe it altogether to thy fatherly goodness and almighty care. and i beseech thee from all my heart, continue to keep me and mine under thy protection, and preserve us, body and soul, to the eternal life, for jesus' sake. amen. a birthday prayer. dear father in heaven, i thank thee from all my heart, that thou hast put me into this world and made me a rational being. i am born of christian parents and made a member of thy holy church. today the anniversary of my birth hath come, and since i have been permitted to reach this day and thus complete another year of my pilgrimage, i thank thee from all my heart and joyfully reiterate the thanksgiving of thy servant david, "bless the lord, o my soul, and all that is within me bless his holy name. bless the lord, o my soul, and forget not all his benefits: who forgiveth all thine iniquities; who healeth all thy diseases; who redeemeth thy life from destruction; who crowneth thee with loving kindness and tender mercies." since every day of my life, however, is one step nearer to death, which can strike me this hour, yes, this very minute, i beseech thee so to shape and rule every day of my life, that i may walk according to thy pleasure as in the day, that is circumspectly in thy sight, honestly, and conscious of my responsibility, in short as a true christian and in conformity with the promise made by me to thee, my dear god, in my baptism. and if this prove my last year and my last birthday, i place all things into thy gracious keeping. if it is thy will that i should cease to live, then i have lived enough. for if it is sufficient for thee, it is sufficient for me. am i old enough for thee, i am old enough for me. here i again put myself under thy shield and protection, into thy sublime and eternal power. if i live this year, may i live in thee; if i die, may i die in thee, so that i may live, and move, and have my being in thee, and whether living or dying i may be thine to all eternity. amen. prayer for temporal peace. eternal god, everlasting father! thou art a god and lover of peace. from thee all true unity cometh. we pray thee graciously to protect thy christendom on earth against all its enemies, so that we may be kept in peace, and ever serve thee gladly in faithful doctrine and a pure conduct. grant us grace, so that all estates and rulers of christendom may live peacefully and harmoniously in perfect piety and godliness, so that discipline and order prevail, churches and schools be not destroyed, and the country be not devastated nor grievously oppressed. grant us grace, so that men will content themselves with what they have, and will not for the sake of avarice or lusting after foreign lands and peoples, nor yet because of pride, vain ambitions, and arrogance, enmity, hatred, envy, nor any other cause, incite war, sedition, or revolution in this our country. hinder all evil counsel and purpose of unstable men, who think only of that which is not good. put them to naught in their purposes, so that they must retreat and are utterly consumed with terrors. stretch forth thine arm to protect us who are named after thee, so that thy heritage be not destroyed. support thy faithful who rely upon thee and call upon thy name. hear us in our distress, and thy holy name protect us. send us help from thy sanctuary, and strengthen us from on high. bless the country and the cities in which thy holy word dwelleth. prosperity must dwell within their palaces! o merciful god, incline the hearts of all men to a christian peace and concord, to the which thou hast called us through thy word and gospel. and if bitterness prevail among some, help that it be done away with, to the glory of thy holy name, the spreading of thy word, and the betterment of christendom, and that the poor and distressed in the land may rejoice in thee and praise thy holy name, for thou only performest wonders and provest thy powers among the nations. amen. a prayer for school. we pray thee, everlasting god, father, son, and holy ghost, thou eternal and inseparable trinity and inexpressible unity, that thou wouldest faithfully take under thy protecting wing the flock of thy christendom, and ever abide in our midst with thy grace and truth. be thou with us, o lord, our god. be thou a wall of fire round about us, and destroy them who hate thee and are hostile to thy name. so rule us, o god, that we may ever be guided by thy clear and pure word and are not seduced by the external appearance of things. keep us, lord jesus, from error and false doctrine, and send us faithful teachers who take heed unto thy congregation, purchased with thy blood, and are anxious to perform thy will. grant us obedient hearts, so that we, as lambs of thy flock, may obey thy voice, and be filled with fruits of righteousness. teach us ever to do thy will, for thou art our god: thy spirit is good. lead us into the land of uprightness, to the end that we, too, through a blessed departure from this life may attain to thee and the everlasting joy and blessedness, and behold thy glory to all eternity. amen. church prayers prayer when going to church. almighty god, heavenly father, because of thy great mercy i will go to thy house and worship thee in thy temple in thy fear. lord, lead me in the paths of righteousness, and make thy way straight before my face. guide me on the paths of thy commandments, for thou art my god, and the lord of my salvation. i delight in thy sanctuary and rejoice in the congregation of thy saints, who confess and glorify thee. how amiable are thy tabernacles, o lord of hosts! my soul longeth, yea, even fainteth for the courts of the lord. o come, let us worship and bow down: let us kneel before the lord our maker. for he is our god; and we are the people of his pasture, and the sheep of his hand. magnify the lord our god, adore at his footstool; for he is holy. i worship thee, o god, in the accepted time through thy great mercy. hear me according to thy grace. amen. prayer for sincere repentance. merciful and gracious god, thou art slow to anger and plenteous in mercy! thou callest us daily through the gracious preaching of thy word to devout conversion, and in thy name causest repentance and remission of sins to be preached. and thou showest thy forbearance with us through thy long suffering and inexpressible mercy, and dost not suddenly come upon sinners in the midst of their evil deeds with thy righteous wrath and judgment to punish them, but giveth place and time for repentance, so that no one can justly charge or accuse thee. for thou art not willing that any should perish, but that all should come to repentance and have everlasting life. o dear god, thou knowest the sluggishness of our flesh and the hardness of our hearts, that we through inherited sin are thus far deranged and so deeply sunk in sin, that of our own accord we can not rise or return. therefore, for the sake of the wounds of jesus christ, my lord, i beseech thee, convert thou me, and i am converted. for thou art my god, and where i am converted i will truly repent. save thou me, o lord, and i am saved. help me, and i am helped. behold, i am like an erring and lost sheep. seek thou thy servant, that i forget not thy commandments. circumcise the foreskin of my heart. purge me, and i shall be clean. wash me, and i shall be whiter than snow. create in me a clean heart, o god; and renew a right spirit within me. cast me not away from thy presence; and take not thy holy spirit from me. o dear god, look upon me, as thou didst look upon mary magdalene, the repentant sinner, as she lay at thy feet and wept over her transgressions; and the publican in the temple, as he smote his breast and besought thy grace. vouchsafe unto me sincere sorrow and contrition over my sin, and a true faith with firm confidence in thy grace, and also worthy fruits of repentance. let me discern the day of thy visitation, and not despise the riches of thy mercy, so that i may not neglect the accepted time, and the day of thy salvation, and not fail to turn to thee, my lord and god. may i not postpone my repentance from one day to another, nor yet to the last hour, but rather turn to thee this day and repent. amen. prayer for the forgiveness of sins. merciful father, eternal god, my sins are grievous, many and great my transgressions, and mine iniquities are innumerable, for the imaginations of my heart are evil from my youth. o lord, who can understand his errors? behold, i acknowledge my transgressions: my sin is ever before me. against thee only have i sinned, and done evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest. i beseech thine infinite mercy, enter not into judgment with thy servant: for in thy sight shall no living man be justified. if thou, lord, shouldest mark iniquities, o lord, who shall stand? behold, if thou contendest with man, he can not answer thee one of a thousand, for all our righteousness before thee is as the filthy rag. have mercy upon me, o god, according to thy loving kindness: according to the multitude of thy tender mercies, blot out my transgressions. wash me thoroughly from mine iniquity, and cleanse me from my sin for thy name's sake. lord, have mercy upon me, save my soul, for, alas! i have sinned against thee. remember, o lord, thy tender mercies and thy loving kindnesses; for they have been ever as of old. remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me for thy goodness' sake, o lord. remember that we are flesh, as the wind which bloweth and doth not return, and cease in thy anger and wrath against us. o merciful god, i acknowledge that my virtues and my deeds can never blot out my sins, nor yet merit thy grace. only the innocent suffering and death of jesus christ, the lamb without spot or blemish, is the true offering for our iniquities, and his blood, shed for the remission of our sins, is the cleansing and purification of our souls. in such confidence and hope i supplicate thee: forgive thou the transgressions of thy people. cover our sins. impute not our iniquities, for thou art merciful. cleanse thou me from secret fault. let my sorrowing soul and my vexed bones again rejoice, for with thee there is mercy and plenteous redemption. o lord, hear the voice of my supplication, and despise not the groanings of my heart, for christ's sake. amen. prayer for true faith. lord, almighty god, thou father of lights, with whom there is no variableness, neither shadow of turning, from whom every good and perfect gift cometh, i pray thee, since all men have not faith: implant and maintain in my heart through the workings of thy holy spirit the true knowledge of thy dear son jesus christ, and increase it from day to day, so that i, too, may be filled with the knowledge of thy will in all wisdom and spiritual understanding, that i may walk worthy of thee unto all pleasing, being faithful in every good work, and increase in such knowledge according to thy glorious power in all patience and long suffering with joy. grant unto me, according to the riches of thy glory, that i may be strengthened with might by thy spirit in the inner man, that christ may dwell in my heart by faith. o dear god, since no man knoweth the son but thou, o father, and no man knoweth thee, the father, but only the same thy son, and he to whom the son will reveal thee, i pray thee, draw thou me unto thee. grant me the knowledge of salvation, which is the forgiveness of sins. strengthen my weak faith, which is small as the mustard seed, so that it may increase, and i be rooted and grounded in thee, and may stand steadfast and unmoveable. gracious god, thou hast kindled the spark of faith in my heart and has begun this good work in me, i cry to thee, perfect it until the end, that we may ever increase in knowledge and understanding, and be sincere and without offense till the day of christ, being filled with the fruits of righteousness, which are by jesus christ, unto the glory and praise of god. preserve what thou hast begun, that we might war a good warfare, holding faith and a good conscience, and not waver or succumb in trial and temptation and make shipwreck concerning faith. therefore protect me, my god, that i am not led astray among the errors, schisms, and heresies of the world. preserve me from superstitions and all false doctrine, that i may neither err nor doubt in any article of faith. and vouchsafe unto me thy grace, that my faith be not lifeless, inactive, or without good fruits, but active and energetic, serving in love, so that i, too, may carry off the end of faith, which is the soul's salvation. amen. prayer before confession. lord jesus christ, thou my redeemer, thou hast given unto thy dear church on earth and its faithful servants the sacred office of the keys, and invested it with the promise, that whatsoever by virtue of the same they shall loose or bind on earth shall also be loosed or bound in heaven: i thank thee, and eternally praise and glorify thee, for such thy gracious gift. and, since i a poor and bound sinner need this blessed key which looseth, so that i may not be kept under the bonds of the infernal jailer, i beseech thine infinite mercy, that i may receive its comfort through my spiritual father, my pastor, and for the sake of thy holy, precious blood and thy innocent offering and death be loosed from all my sins. grant me thy holy spirit, so that i may grasp this holy absolution in heartfelt contrition and undoubting trust, firm resolve, brotherly love and gratitude, and inherit the eternal life. amen. thanksgiving after absolution. o blessed, merciful, and gracious god! i thank and praise thee from all my heart, that through thy servant thou hast again forgiven me, a poor sinner, all my sins, again received me in grace, and promised me eternal life. i earnestly pray thee, vouchsafe unto me thy holy spirit, and create in me a pure heart, so that i may joyously trust that all my sins are forgiven me through jesus christ. as an earnest and surety of this blessed fact, i will now eat and drink the true body and blood of thy dear son jesus christ, under the bread and wine, to my soul's salvation. grant me also, o faithful god, that henceforth i may earnestly avoid all sin and better my life. this thou wouldest graciously grant me for thy name's sake. amen. a morning prayer for communion day. arise, my soul, this is the day which the lord hath made. we will rejoice and be glad in it. give thanks unto the gracious and merciful god for his blessings and say: almighty and merciful god and father, i thank thee from all my heart for the protection of this night, for the refreshing rest, and for the joyous morning, which thou hast granted unto me. i praise thee with all my soul for thy wonderful mercy which blesses me with the forgiveness of my sins. praised be thy grace, which is new each morn, and which on this day also bids me to thy house, and calls and invites me to thy altar. o lord, since i, too, would come to thy supper with the throngs which celebrate, do thou thyself make me ready. as thou wouldest find a pure residence in me, do thou cleanse and consecrate my body and soul. guide me with thine eye, and lead me with thy hand to the riches of thy mercy. comfort me with thy countenance, and do not forsake me. as the hart panteth after the water brooks, so panteth my soul after thee, o god. and, that my sacred resolve may not be hampered, i commend to thee my body and soul, reason, senses, and thoughts, whatever i do or leave undone, my coming in and going out, my walking, standing, sitting, and resting, my imaginations and aspirations, my faith and confession, and whatever internally or externally i may be or do. o god, preserve in me a devout spirit, and hinder whatever might disturb or hamper me. receive me into the especial care of thy grace, and increase in me the work that is now begun. perfect and complete it according to thy power and grace to thy glory and my salvation. keep me from evil thoughts, from idle imaginations, from all uncleanliness, so that in thy fear i may begin a consecrated life and continue therein. may the light of my faith shine before men. may i give offense to none, but rather in christian conduct edify the brethren and direct them to all virtue. holy jesus, do thou unite with my body and soul on this day. nourish me with thy flesh and refresh me with thy blood, so that my weak faith be strengthened, and receive the assurance of thy grace, the remission of my sin, and eternal salvation. invest me with the pure silk of thy righteousness. clothe me in the true wedding garment, that i may appear at thy heavenly board a worthy guest. now, lord god and father, be my help and my protection! lord jesus christ be my bread, my light, and life! and thou, o holy ghost, illumine and preserve me in the true sanctification, so that in that estate, into which i again am permitted to enter, i may remain for the course of my life. let me be enveloped in thee. without thee there is only grief. o dear savior, let me ever be with thee. amen. prayer before holy communion. lord jesus christ, eternal son of god, i am not worthy to open my lips and receive the most precious sacrament of thy body and blood. for i am a sin-stained man, but thou art the lord whom the heavens can not encompass. how then can a human being who is but dust and ashes be worthy to receive thy most holy body and precious blood! i well know and acknowledge that my sins are many and that for that reason i am an unworthy guest at thy table. but i also sincerely believe and confess it with my lips that by thy grace thou canst render me worthy. for thou art omnipotent and gracious. thou only canst cleanse and make holy whatever took rise in unclean seed. thou canst transform sinners into true and holy men, when by thy grace thou forgivest sin and renewest us with thy holy spirit. therefore i pray thee, by thy power and love grant me grace, that i may worthily approach thy altar, and not become guilty of thy body and blood by unworthy eating and drinking, so that i may not receive death in place of life. grant me grace, that i may know and test myself as a poor sinner, my heart filled with sorrow over mine iniquity, and may properly discern thy tender and noble body, and thy holy, precious blood. may my reason, senses, and intellect be ever submissive to thy word, and may i be earnestly resolved to better and improve my life with thy help, so that in this precious sacrament, i may not only with my mouth receive thy body and blood, but also in true faith accept thee, my savior and redeemer, enthrone thee in my heart, and find in thee my life and blessedness. for thou art the living bread which cometh down from heaven and bringeth life to men. whoever cometh to thee shall nevermore hunger, and he that believeth on thee shall nevermore thirst. whoever eateth thy flesh and drinketh thy blood dwelleth in thee and thou in him, and shall never die. o beloved lord, my spirit and my mind yearn for thee. as the hart panteth after the water brooks, so panteth my soul after thee, o god. my soul thirsteth for god, for the living god: when shall i come and appear before god? fill me with thy grace. amen. a sigh when about to receive the sacred body of christ. lord jesus christ, thy holy body strengthen and preserve me in the true faith unto eternal life. amen. a sigh when about to receive the sacred blood of christ. lord jesus christ, thy holy blood strengthen and preserve me in the true faith unto eternal life. amen. prayer after the holy supper. lord jesus christ, with all my heart i thank and glorify thee, that thou hast again cleansed me, a poor sinner, from all my sin, and as an earnest of such cleansing and forgiveness of my sin, hast nourished me with thy body and blood, and like an unclean child, after such purification, hast received me into the fatherly arms of thy grace and mercy, and put me pure, reproachless, and without blemish before thy father. i earnestly pray thee with all my power, in addition to such blessing, grant me thy grace through the workings of thy holy ghost, so that i may sufficiently understand such blessing and grace, gratefully accept it, and glorify and praise thee with all my heart. grant me strength from above by thy holy spirit, that i may heartily forgive my neighbor wherever he hath sinned against me, even as thou hast fully and richly forgiven me my great and manifold transgressions, yes, entirely blotted them out and wilt never remember them. help me to love my neighbor and gladly show him every good, as thou hast done unto me, and hast shown me more than i can ever sufficiently thank thee for. praise and glory be to thee, o faithful god, together with the father and the holy ghost, world without end. amen. prayer for a pious life. o my dear lord jesus, illumine me today and evermore, that i may shape the course of my christian life and direct it toward the eternal jerusalem, my eternal home. and as thou yearnest for me, may i also have all my delight and thirst in thee, seek thee early, yearn for thee, and make of thee, the bread of life, the companion of all my ways. keep me, o unchangeable, everlasting god, from the inconstancy of the children of this world, that i may not fall into hypocrisy as they do, but today and always, in all my calling, prove myself constant in godliness, so that my life may decrease in vice and increase in virtue. may i always faithfully serve thee, my lord, disdain the worldly, be exalted in thee, experience thy grace and protection, and eternally thank thee, for christ's sake. amen. prayer for faithful teachers and preachers. the harvest truly is plenteous, but the laborers are few; pray ye, therefore, the lord of the harvest, that he will send forth laborers into his harvest. merciful god, who hast commanded us through thy only begotten son to pray thee for laborers in thy harvest: i earnestly beseech thee, grant us, thy sheep, pastors according to thy heart, to feed us with doctrine and wisdom. put learned bishops, christian pastors, pious teachers over thy congregation, faithfully to show the true way to eternal life. fill them plenteously with thy holy spirit, so that they may fruitfully proclaim the holy and precious word of the gospel, and sincerely perfect thy work. grant them a courageous heart, that without fear or favor they may lift up their voices and put the adversaries to silence. open the door for their word, that they may be blessed and go from strength to strength. may they also be shining examples for the flocks entrusted to their care. grant me and all listeners a grateful heart, that we may communicate in all good things unto them that teach us the word, rejoice in them, forsake them not, so that we may be blessed of thee according to thy promise in all the works of our hands. preserve us from hirelings, time-servers, unfaithful laborers, and hypocrites, who falsely deceive the hearts of the righteous, whom thou hast never grieved, and fortify the hands of the wicked, that they will not turn from their evil ways. let us never be robbed of our faithful preachers for the sake of our ingratitude, but rather look upon the glory of thy holy name, yea, behold the kingdom of thine anointed, that it may prevail among us to the end of the world. amen. prayer for the kingdom of god. (meeting of the congregation) gracious and blessed god, who hast taught, and commanded us above all things and first to seek the kingdom of god and his righteousness: i pray thee, grant us grace, that thy holy word may be preached in all the world in all its truth and purity, and we submit our reason to the obedience of faith, and live holy lives according to it as behooves the children of god to thy pleasing, so that thy kingdom may come to us, and increase, and many of them, who do not yet believe in the word, be won through a christian conduct. help us, dear god, who are delivered from the power of darkness and are translated into the kingdom of thy dear son jesus christ, in whom we have redemption through his blood, even the forgiveness of sin, that we may remain in his kingdom, faithfully continue in the wholesome doctrine, and live worthily as children of light in all piety and godliness. and since the kingdom of god cometh not with outward shew, neither consists of mere words, but is power and spirit: grant us grace, that we may be born again from above through thy saving word and thy holy spirit, co-heirs of life, so that with our hearts we may dwell above where christ sitteth, and constantly seek the inheritance incorruptible, and undefiled, that fadeth not away. enable us to be poor in the spirit and humble, and such who sorrow over their sins. let us be anhungered and athirst, and heartily yearn after righteousness. may we ever be meek, and suffer and overcome whatsoever of persecution and tribulation may assail us, and revilings and undeserved malignings with patience and longsuffering. keep us from all offenses, whereby thy holy name is blasphemed and outraged, thy kingdom hindered and weakened. grant us grace to practice our faith in works of love and mercy, feeding, clothing, harboring, visiting, comforting the poor and distressed of this world, so that when that great day dawns we may hear the blessed and joyous voice of thy dear son: come ye blessed of my father, inherit the kingdom prepared for you from the foundation of the world. amen. prayer for missions. i pray thee, my heavenly father, through jesus christ, thy dear son, our lord, have mercy upon the unbelievers, whoever and wherever they are, who still walk in darkness, and do not yet possess the light of thy gospel. they are stricken with blindness by the evil one. their foolish heart is darkened. they are alienated from the life that is of thee, through their native ignorance, carried away to the dumb idols, even as they are led, and in their blindness curse and blaspheme thy dear son, jesus christ, the mercy seat. for that reason, o faithful god, take away the veil, which is upon the heart of the jews, who stumble at the stone of stumbling and the rock of offense. illumine their eyes that they may know the true messiah, the savior of the world. gather the heathen and all unbelievers, who look upon thy word as foolishness, into the true fold and the true assembly of christians, the congregation of saints, so that with us and all the faithful they may honor, glorify, and worship thee, the father in the son, and the son with the father and the holy ghost, ever one god and lord. open the understanding of all men, who do not put their salvation and their confidence solely and alone on the true fundament and cornerstone, even jesus christ, so that they know him, whom thou hast sent, and in the true faith and a sincere trust of their hearts may acknowledge and accept him as their savior and redeemer, who through his obedience and fulfillment of the law, and through his bitter death, hath merited an eternal salvation. we pray thee also, to return to the truth of thy word all of them who have defected from the christian faith, or err in sundry other things and are cumbered with false doctrines. thou god of grace, have mercy upon those, who are not of the true faith, who dwell in the shadow of death, and in the darkness of their minds walk on uneven paths. seek the lost, lead aright the erring, illumine the blinded and infatuated, open the ears of the deaf, unloose the tongues of the dumb, who do not confess thee, raise the fallen, bring back the corrupt, assemble the dispersed, lead aright the erring and seduced, for thy mercy's sake. amen. prayer against false doctrines and sects. gracious god! thou hast warned us, that we should beware of false prophets who come in sheep's clothing, but inwardly are ravening wolves. and since in these latter days, in which we now live, evil times will come, in which satan clothes himself in the livery of heaven, and false teachers and fraudulent laborers dissemble as though they were the apostles of christ, who have the form of godliness but deny the power thereof; and since the defection from the pure doctrine, and the man of sin, the son of perdition, who opposeth and exalteth himself above all that is called god shall be made manifest, help us, eternal god, that we may be filled with the love for truth, and avoid the spirit of lies and all falsehoods and errors, abstain and flee from all appearance of evil, so that we may not be moved from the true faith, nor yet beguiled from our reward, but may continue steadfast by thy word unto the end. may we never be led astray, neither through deceiving powers, signs, and miracles, nor through any temptation to unrighteousness, so that we be not tossed to and fro, and carried about with every wind of doctrine, by the slight of men, and cunning craftiness, whereby they lie in wait to deceive. preserve thy elect in this evil world, o god, that they may not be led into error. shorten the days in these evil times. destroy the antichrist, the wicked child of perdition and temptation, through the spirit of thy mouth. put an end to his days through the appearance of thy dear son. preserve us also from unruly spirits and schisms, from the ravenous wolves who have no mercy for the flocks, from men who speak perverse doctrines and draw the disciples to themselves, from men of corrupt minds who sow offense and bring about separation, from the tares which the enemy scatters, from thieves and murderers of the soul. let us only hear thy voice, and follow it from our hearts in true faith and upright obedience, so that your word may be our only rule and norm, according to which we measure all doctrine, flee the evil teaching, and all unrighteousness. then will we, too, have boldness and be not brought to naught on that day when jesus christ, our savior, shall appear. amen. prayer against the enemies of christendom. o lord god, why do the wicked rage without cause? and the mighty set themselves and take counsel against thee and thy son, thine anointed? o lord, how numerous are thine enemies, and great the number of those who conspire against thy word to destroy it, and put their own evil idolatry in its place and introduce false doctrines into thy church. they invent secret artifices and practices, to destroy the confessors of thy word. they counsel what is evil, pregnant with calamity. they lie in wait for us like the lion seeking his prey. thus they waylay our souls. they open wide their jaws, like a gaping sepulchre, to devour us. o lord god, commit us not to their will, for behold, the wicked mob speaks in its heart, thou, o lord, hast forgotten us. thou hast concealed thy countenance. arise, therefore, o lord. lift up thy hand, forget not the distressed. awaken, o lord, why sleepest thou! awake, and do not quite reject us. why dost thou hide thy face, and forget our misery and distress? arise, and help us, and deliver us for thy mercy sake, that the enemy may not injure us, nor the children of belial harm us. save us from the hands of aliens, whose teaching is useless, and their works evil. for they will not be guided to do good. they will not regard thee, the lord of hosts, nor yet the works of thy hands. thou wilt destroy and not build them. o lord god sabaoth, militate thou against our assailants. give victory to our christian government, and conquer the enemies of thy name. for victory cometh from heaven, and is not brought about by the great multitude. thou canst as readily help through the few as through the many. therefore destroy the arm of the wicked. make their counsels of no account, that they can not accomplish them, but must be brought to naught with shame. they must return, who hate thee, and seek to annihilate thy holy word. they must be as chaff before the wind. thy holy angel brush them aside, that they may not boast against thee and say our hand hath done this. therefore safeguard thy honor among men, and help us for thy name's sake, that it may not be desecrated and blasphemed. amen. prayers during times of war prayer during war. o lord god, who art righteous in thy judgment, and plenteous in mercy, whose faithfulness endureth from generation to generation, who rulest even above the din of war: may all nations learn to know that thou alone art god, that jesus christ is thy son, and that all who truly confess thy name are the people of thy pasture and the sheep of thy hand. thou hast permitted the nations to rise up in war against each other and our own beloved country to become engulfed in its throes. o lord god, our father, we know that war is a punishment for sin and that we, too, have justly merited thy punishment through our sins. therefore we humbly confess our sins, and supplicate thy pity and compassion, lay not our iniquities against us, but graciously forgive us our sins and shortcomings for the sake of our lord jesus christ. to thy fatherly goodness and care we commend our people, and especially our soldiers and sailors now in the service of their country. they are absent from their loved ones, beset by dangers on all sides. be thou ever near. keep them from all evil. o thou, without whose consent not even a sparrow falleth to the ground and who hast numbered the very hairs of our heads, take them under the shadow of thy wings. give them courage and obedience, fortitude and valor in the hour of danger, and compassion and mercy in the flush of victory. prosper their arms to the establishment of justice, peace, and truth among all peoples. lead them safely back to their homes and their loved ones, better citizens, better christians than before. and to thy holy name be glory, laud, and honor, world without end. amen. prayer for the army and navy. almighty and eternal god, thou king of kings and lord of lords, who rulest and governest all things in heaven and earth: we beseech thine infinite mercy to bless the officers and men of our army and navy. preserve them against all dangers and temptations which may assail their lives. help them manfully to battle against and overcome the powers of evil, the world, the devil, and the flesh. may they ever be filled with thy holy spirit from on high, and in courage, manliness, and truthfulness prevail in the hour of danger and when the battle rages. may they ever look to thee, who art the succorer of those in peril, as to their only helper, and in thy name fight a holy fight to maintain the country's honor and keep the flag unsullied, that truth and righteousness may prevail. put to naught all evil designs and devices of their enemies, both spiritual and temporal. guide thou and direct them that they may ever fight the good fight of faith and in the end overcome and attain to their soul's salvation, to the glory of thy holy name; through jesus christ, our lord. amen. prayer on the eve of battle. o lord god of hosts, thou the highest of the high and the holiest of the holy, who rulest and shapest all things to the glory of thy name and the betterment of thy people: we humbly beseech thine infinite mercy in this hour of our peril, judge thou between us and our enemies. be thou our sure defense. stir up thy might and hasten to our help. lay not our sins to our charge, but for the sake of thy dear son, our only lord and savior, jesus christ, manifest thy mercy toward us and blot out our iniquities, and sanctify and guide us by thy truth. we thy poor servants call upon thy holy name, and implore thy grace. have mercy upon us. lead us safely through the blood and carnage. make it appear that thou art our deliverer. make us strong with the assurance that it is thy cause, that we are thy children, that thou holdest our destiny in thy hand. and if it is thy will that we should lay down our lives--thy will be done! help us then that our last day on this earth may be the first in thy paradise. bless our loved ones at home, and comfort them with the hopeful assurances of thy word. may they and all of us rightfully know and appreciate, whether we live, we live unto the lord. and whether we die, we die unto the lord. therefore whether we live or die we are the lord's. through jesus christ, our lord. amen. prayer for the wounded. lord god, our heavenly father! we implore thy eternal compassion for all who are this day wounded, suffering, or dying. be thou nigh unto them in their affliction. comfort them with thy grace and with the hopeful assurance, that, though kindred and friends be far away, thou art ever present and hearest even the faintest sight of all who seek thy succor. if it be thy pleasure, restore to them their former health and vigor. help them to bear their pains without murmuring against thy grace. give them patience and strength and faith in thee. may they rest assured, that thou wilt never leave nor forsake them. deliver them from the assaults of the enemies of their souls. o god and father in heaven, bless them and all of us, and may we ever seek those things that are acceptable to thy sight. forgive us our sins, not because of any merit or worthiness in us, but solely because thou art merciful for christ's sake. and to thee, the father, son, and holy ghost, be glory and honor forever. amen. prayers for the dying. (st. paul's prayer) "the time of my departure is at hand. i have fought a good fight, i have finished my course, i have kept the faith: henceforth there is laid up for me a crown of righteousness, which the lord, the righteous judge, shall give me at that day: not to me only, but to all of them also that love his appearing." tim. : - . * * * o lord, on thy cross thou didst cry, "father, into thy hands i commend my spirit!" i, too, commend my spirit into thy hands now when my end is near. thou hast redeemed me, o faithful god. amen. * * * lord almighty god, heavenly father! my time has come to an end, my life is slowly ebbing away. be thou with me. o lord, i suffer much and thou only canst help me. be thou my succor, and shorten and soften my pain. darkness comes over me and i cry for comfort and strength. have mercy upon me. take my soul under thy protecting wing, that i perish not. take my sins from me, and blot all my guilt; for christ's sake, my savior and my lord. amen. abide with me! fast falls the eventide. the darkness deepens: lord, with me abide! when other helpers fail and comforts flee, help of the helpless, o abide with me! hold thou thy cross before my closing eyes, shine through the gloom, and point me to the skies: heaven's morning breaks, and earth's vain shadows flee: in life, in death, o lord, abide with me! prayers for the sick and dying prayer of a patient. lord god, heavenly father! thou art a faithful god, and wilt not suffer any one to be tempted beyond what he is able, but rather with the temptation wilt also make a way to escape, that he may be able to bear it. i supplicate thee in my great suffering and pain, so shape the cross, that it may not lay too heavily upon me, and strengthen me that i may bear it with patience, and nevermore despair of thy mercy. o christ, thou son of the living god! thou hast endured the agony of the cross for me, and hast died for my sins, i beseech thee with my whole heart, have mercy upon me a poor sinner, and forgive me my transgressions, wherever i have sinned against thee. let my faith in no wise diminish. o god holy ghost! thou true comforter in all times of need. keep me ever in the spirit of patience and supplication. sanctify me in my reliance upon thee. turn not from me in the hour of my death, and lead me from this vale of sorrow to thyself in heaven. amen. prayer for a blessed end. o merciful god, thou hast put a limit to man's life, which no man can set aside. for he has his definite time, the number of his months rests with thee. thou hast numbered all our days, which pass away like a stream, as though we flew away. man is like grass, which soon withereth, like the flower of the field, which passeth away. teach me, o merciful god, to know and take to heart, that i, too, must pass away and that my life has a limit, and i must go hence. behold, my days are as a handbreadth before thee, and my life as nothing in thy sight. every man at his best is altogether vanity. lord, so teach us to number our days, what it is, that we may apply our hearts unto wisdom. lord, teach me to remember that i must die, and have no continuing city in this pilgrimage. make known unto me my short and transient being, that i may often think of my end, so that in this world i may not live unto myself, but live and die unto thee, so that i may bravely and joyously await the day of my translation and the appearance of thy dear son, jesus christ, and with a consecrated life and a pious conduct hasten to him. bless me, o god, with a blessed departure, and when my hour cometh, that i may joyously die, find a rational end in true knowledge, and that my reason and intellect be not deranged, and i speak no arrogant words or blasphemies against thee, my lord, or against my salvation. preserve me from an evil sudden death and from eternal damnation. let me not be suddenly overcome by my last hour without warning, but that i may prepare myself with true repentance and sincere faith. and when it comes make me joyous and brave for my temporal death, which only opens the door to the eternal life. may i then, as thy servant, depart in peace. for mine eyes have seen thy salvation, which thou hast prepared before the face of all people; a light to lighten the gentiles, and the glory of thy people israel. grant that my last word may be that which thy dear son spoke on the cross, "father, into thy hands do i commend my spirit!" and when i can no longer speak, hear thou my last sigh through jesus christ. amen. prayer in the hour of death. almighty, everlasting, and most merciful lord and god! thou art the father of our lord jesus christ, and i know that thou art willing and able to fulfill whatsoever thou hast said. thou canst not lie. thy word is truth. thou hast from the beginning promised me thy dear son jesus christ. and he is come, and has redeemed me from the devil, death, hell, and sin. and in thy gracious providence thou hast for a greater surety established the sacraments of holy baptism and holy communion in which his true natural body and blood are given me in, with, and under the bread and wine, thus offering and assuring me of the forgiveness of sins, eternal life, and every heavenly gift. and because of this thy assurance i have made use of these means of grace, and firmly relying upon thy word have received them. and now i do not doubt but that i am secure from the power of the devil, death, hell, and sin. and if now my hour hath come, and this is thy divine will, i will gladly and willingly depart hence and be with thee in peace. amen. prayer of the bystanders for the sick one. almighty, merciful god, who keepest our life in death, we pray thee, turn the eyes of thy mercy to this sick person, strengthen him in body and soul, and forgive him all his sins through thy grace. take the sacrifice of the innocent death of jesus christ, thy dear son, as a propitiation for his transgressions, since he, too, is baptized in his name, washed and cleansed with his blood. save him from the pains and agonies of his body. shorten his sufferings. keep him from the accusations of his conscience and all temptations of the enemy, so that in faith he may truly battle and conquer. grant him a blessed translation to the eternal life. send thy holy angels, that they accompany him to the blessed company of all the elect in christ jesus, our lord. amen. prayer when the patient has died in the lord. jesus christ, thou lord of glory and prince of life, we glorify and thank thee now and always, that thou hast so mercifully helped this now blessed one, and hast taken his soul into thy holy keeping. and when the last day cometh thou wouldest reunite his soul with his body in heavenly radiance, and grant us altogether, when the divinely appointed hour cometh, to follow him in blessedness. meanwhile grant us a christian conduct, refresh all sorrowing hearts with heavenly solace. keep us in thy eternal grace, for the sake of thy inexhaustible mercy and goodness. amen. o thou most holy, most glorious trinity. amen. hymns du volk, das du getaufet bist. ye baptized people, one and all, who know your god in heaven, who have received a holy call, to whom christ's name is given, do not forget, but ponder well, the gifts that now within you dwell, the blessings of baptism. this washing cleanseth us from sin and lends a sacred beauty, it makes us white and pure within, incites to love and duty, from satan's prison sets us free, enables us the sons to be and heirs of god, our father. our sinful nature is renewed, the curse of god is lifted; by choicest blessings thus endued and with the spirit gifted, we unto sin are pledged to die and by the pow'r of god on high the gates of hell can conquer. here we with jesus christ are clad, his righteousness receiving, which covers what in us is bad, our rescue thus achieving; his holy blood, for sinners spilt, releases us from sin and guilt, and we with god find favor. o wondrous work, o sacred bath, o water thou of blessing, the world nowhere thy equal hath, such healing grace possessing. thou hast indeed a pow'r divine, according to god's own design, and with his word connected. thou art no water such as we can draw from well or river. in thee the life of god we see, who is of grace the giver. his holy spirit in thee dwells, who ev'ry evil lust dispels that in our hearts would linger. o christians, bear this well in mind, and thank the lord sincerely for all the gifts that here you find, and that you prize so dearly. when nothing else can soothe the soul, these gifts lend comfort till the goal of life on earth appeareth. use well the things you have in store, that are for you intended, and, cleansed by jesus, sin no more until life's course is ended, when you, in yonder happy land, before god's radiant throne shall stand, in heaven's festal garments. paul gerhardt, . tr. h. brueckner, . ich bin getauft auf deinen namen. father, son, and holy spirit, i am baptized in thy name; in the seed thou dost inherit, with the people thou dost claim, i am reckoned: and for me the savior came. thou receivest me, o father, as a child and heir of thine; jesus, thou who diedst, yea, rather ever livest, thou art mine thou, o spirit, art my guide, my light divine. i have pledged, and would not falter, truth, obedience, love to thee; i have vows upon thine alter ever thine alone to be, and for ever sin and all its lusts to flee. gracious god, all thou hast spoken in this covenant shall take place; but if i, alas! have broken these my vows, hide not thy face; and from falling o restore me by thy grace. lord, to thee i now surrender all i have, and all i am; make my heart more true and tender, glorify in me thy name, let obedience to thy will be all my aim. help me in this high endeavor, father, son, and holy ghost! bind my heart to thee for ever, till i join the heavenly host. living, dying, let me make in thee my boast. johann jacob rambach, . tr. chas. william schaeffer, . wir danken dir, o jesu christ. we thank thee, jesus christ, our lord, for all the help thou dost afford. thou art the lamb for sinners slain, and this is our eternal gain. thy holy supper doth prepare for us a precious fountain where salvation flows for ev'ry soul, to make the wounded spirit whole. this covenant thou, lord, didst make: "receive my body and partake of mine own blood which flowed for thee, that thou a ransomed soul mightst be." i eat thy body, which for me was made to die upon the tree, i drink thy blood and thus receive life for my soul, as i believe. and though i die, yet shall i live; thy body and thy blood will give to me eternal life above, the fruit of thy redeeming love. let me be numbered with the blest, who on thy loving bosom rest, thy worthy guest, to sup with thee and praise thy name eternally. nicolaus selnecker, . tr. h. brueckner, . aus tiefer not schrei ich zu dir. out of the depths i cry to thee, lord, hear me, i implore thee! bend down thy gracious ear to me, let my prayer come before thee! if thou remember each misdeed, if each should have its rightful meed, who may abide thy presence. our pardon is thy gift; thy love and grace alone avail us. our works could ne'er our guilt remove, the strictest life must fail us. that none may boast himself of aught, but own in fear thy grace hath wrought what in him seemeth righteous. and thus my hope is in the lord, and not in mine own merit; i rest upon his faithful word to them of contrite spirit. that he is merciful and just,-- here is my comfort and my trust, his help i wait with patience. and though it tarry till the night, and round till morning waken, my heart shall ne'er mistrust thy might, nor count itself forsaken. do thus, o ye of israel's seed, ye of the spirit born indeed, wait for your god's appearing. though great our sins and sore our woes, his grace much more aboundeth; his helping love no limit knows, our utmost need it soundeth. our kind and faithful shepherd, he, who shall at last set israel free from all their sin and sorrow. martin luther, . tr. catherine winkworth, . eines wuensch ich mir vor allem andern. one thing i above all others cherish, for one thing i long and pray. though in sorrow's vale fond hopes may perish, this will prove my staff and stay: to behold the man who, deeply sighing and upon earth's bosom prostrate lying, drank the bitter cup of woe since the father willed it so. ever shall my soul retain the vision of that lamb, for sinners slain, pale and wounded, held in deep derision, hanging on the wood of pain, wrestling there in thirst and mortal anguish, lest my soul eternally should languish, being mindful, too, of me when he died the world to free. o lord jesus, keep me mindful ever of my guilt and of thy grace. be it thou all bonds of sin dost sever and all blots of guilt efface. thou of night the brightest daylight makest, and thy lamb into thy bosom takest, as the shepherd good and fair, nursing it with tender care. i am thine! wilt thou reply by saying, "thou forever shalt be mine!" cause thy precious name, all fears allaying, brightly in my heart to shine! be with thee all things begun and ended, who from earth to heaven hast ascended. yea, this shall, till life is spent, be our law and testament. albert knapp, ( ). tr. h. brueckner, . meine seel, ermuntre dich. come, my soul, again inquire if the love of christ constrain thee. to his cross again retire; see him give himself to gain thee. search his faithfulness and try him, glad in him and gladdened by him. see him there, god's only son on the tree for thee suspended, crowned with thorns, by grief undone, crimson stains with crimson blended, pierced for thee, transfixed, forsaken: deathless love by death o'ertaken. thou, yea thou hadst known the rod, endless pain thy sole possession; thou hadst been cast off by god for thy multiplied transgression; but the lord thy cause defended; by his grace thou art befriended. when in mighty woe he died vengeance ceased and wrath abated; sinai was satisfied; all things old were new-created; sin and death and hell were thwarted; life and health and heaven imparted. jesus, grace sufficient give that this mind be ever in me:-- thine i am; to thee would live; naught from thee shall ever win me. thou wilt not forsake nor leave me; let me, lord, in love receive thee. johann caspar schade, . tr. a. ramsey. so nimm denn meine haende. take, then, my hands, o father, and lead thou me until my journey endeth, eternally. alone i will not wander one single day. be thou my true companion and with me stay. o cover with thy mercy my poor, weak heart! let ev'ry thought rebellious from me depart. permit thy child to linger here at thy feet and blindly trust thy goodness with faith complete. though naught of thy great power may move my soul, with thee through night and darkness i reach the goal. take, then, my hands, o father, and lead thou me until my journey endeth, eternally. julie von haussmann. tr. h. brueckner, . jesu, geh voran. jesus, still lead on, till our rest be won; and although the way be cheerless, we will follow, calm and fearless, guide us by thy hand to our fatherland. if the way be drear, if the foe be near, let not faithless fears o'ertake us, let not faith and hope forsake us; for through many a foe to our home we go. when we seek relief from a long-felt grief, when temptations come alluring, make us patient and enduring; show us that bright shore where we weep no more. jesus, still lead on, till our rest be won; heavenly leader, still direct us, still support, console, protect us, till we safely stand in our fatherland. nicolaus ludwig v. zinzendorf, . tr. jane borthwick, . a. befiehl du deine wege. commit thy ways and faring with all that grieves thy soul, to his e'er faithful caring who doth the heavens control; who giving course and highway to clouds and winds and breeze, will find for thee a byway where thou canst fare at ease. but thou must trust him wholly to make thy welfare sure; and look to his work solely to have thy works endure. god lets none snatch a blessing by fretful grief and care nor one's own self-distressing; it must be got by prayer. thy faithfulness unfailing, o father, and thy grace mark good or ill prevailing amongst this mortal race; then what thou wilt decreeing and pressing on with ease, thou bring'st to pass and being whate'er thy counsels please. all ways do thine possessing, thou lack'st not means nor might. thy deed is purest blessing, thy path serenest light. and none thy work can hinder, nor can thy labors rest whenever thou wouldst render thy children what is best. though devils all endeavor, and fain would work defeat, beyond all doubt soever the lord will not retreat. whatever he proposes, whate'er he takes in hand, whene'er his set time closes will come to pass as planned. hope on, poor soul, and bravely; hope on, no more perplexed. god from those deeps will save thee where thou by griefs art vexed. with grace will he secure thee; but wait his time as thine, and thou wilt see most surely the sun of gladness shine. up! up! away with grieving. bid anxious fret begone, thy heart its sadness leaving, its woes ne'er dwelt upon. though thou, who dost not govern, canst naught at all compel, god sits enthroned and sov'reign and doeth all things well. let him, a ruler knowing, arrange for thee, and do. thou'lt see with wonder growing how he will bring thee through; and how, by means most seemly, by counsels wondrous deep, he bears himself supremely in works which thou dost weep. true, he awhile will tarry, his comforting delayed, and seem himself to carry as minded not to aid; may seem to turn him from thee, nor e'en, though o'er and o'er thy cares and griefs o'ercome thee to ask about thee more. but though thou seem neglected, and yet believing be, when least by thee expected will he deliver thee. thy heart will he deliver from all its burd'ning woe which thou, unharmed however, hast carried hitherto. and well with thee thereafter, child of the faithful, found midst praise and thanks and laughter, a conqueror, and crowned. the palms in hand before him, which god himself bestows, with glad songs thou'lt adore him who turned aside thy woes. make end, o lord, good ending to all our woes ere long. with strength on us attending, our hands and feet make strong. thy faithful care bestowing, till death, our ways attend; then surely, heavenward going our ways in heaven will end. paul gerhardt, . tr. a. ramsey, . alle menschen muessen sterben. man is but a transient being and a pilgrim here below, like a shadow, swiftly fleeing, like the days that come and go. he must pass through death's dark portal, to obtain that life immortal which on yonder blissful shore blooms in glory evermore. so i willingly surrender to the lord my fleeting breath, knowing that his love so tender will allay all fear of death. in his wounds there is redemption and his death assures exemption from the punishment of sin and the sense of guilt within. jesus died upon the mountain, there his precious blood was spilt. now an ever flowing fountain cleanseth me from all my guilt. hence my soul, endowed with pinions, leaves for heaven's fair dominions, there in blissful joy to see god, the holy trinity. in those fair celestial regions all is life and peace and joy. souls are there in countless legions, happy in the lord's employ. there bright seraphim are dwelling, who, in majesty excelling, praise with heaven's mighty host father, son and holy ghost there the patriarchs are living, there the prophets all abide. there, to jesus homage giving, his apostles, too, reside. there the lord's whole congregation has a place of habitation. there, to honor god, their king, all their hallelujahs sing. o thou city of the sainted, heavenly jerusalem! how thy beauty is untainted, sparkling like a precious gem! what soft music there is sounding, what sweet joys are there abounding! night shall never follow day, but the sun shall reign for aye. ah, mine eyes have seen the glory of that city fair and high, and mine ears have heard the story of those mansions in the sky. now the pure white robe of heaven and a crown to me are given, now that light of joy is mine which shall never cease to shine. john g. albinus, . tr. h. brueckner, . jerusalem, du hochgebaute stadt. jerusalem, thou city built on high, would god i were in thee! my eager spirit hath so yearned to fly and bides no more with me. o'er hill and valley mounting high, high o'er fields and wastes, o'er all, all worthless counting, afar from earth it hastes. o lovely day, o hour more lovely still, when wilt thou be revealed, when blissfully, my voice with joy athrill, my soul to god i yield, his pledge ordained, unfailing in his all-faithful hand, that haven waits my hailing in yonder fatherland? 'twill mount in e'en the twinkling of an eye beyond the firmament, so wondrously, so gently laying by its outworn earthly tent; midst chariots ascending while bright angelic bands, around it safe attending, will bear it in their hands. all hail to thee, o glorious city, now! lift up thy gates of grace how long the time i yearned for thee, and how, before i reached this place from yonder life of grieving, of vanity and strife, from god at length receiving the heritage of life. what folk is this now drawing near to me, this throng of worthies blest? these, one time of th'elect on earth, i see; the noblest crown and best which christ, with grace compelling, sent me in other years when still far distant dwelling in mine own land of tears. lo, patriarchs renowned and prophets great and gathered saintly folk, who while on earth endured the tyrant's hate and wore the savior's yoke! but soaring now in freedom, with honor clothed upon, midst radiant light i see them, and shining like the sun. then when at length i enter in a thrill that paradise of god, my every sense with rapturous joy will fill, my mouth with praise and laud. hosannas there ascending make holy minstrelsy, with alleluiahs blending for all eternity. with instruments and with a joyful noise are choirs unnumbered singing, till by the sound and shoutings set apoise the courts of joy are ringing. with ten ten-thousand voices and tens of thousands more, the heavenly host rejoices as ever from of yore. johann matthaeus meyfart, . tr. a. ramsey, . unter lilien jener freuden. midst the lilies blooming yonder thou shalt wander, oh my soul, and be at home. rise, then, as on eagle-pinions-- thy dominions are above where angels roam. guide my ship, thou first-born brother, to no other than that peaceful haven where, sheltered from all storms forever, i shall never know of sorrow, sin or care. thou canst fill our mouths with laughter, and hereafter make our tongues to sing thy praise. thou canst softly lead us mortals through death's portals and above all evils raise. for our sins and grievous errors all the terrors of the cross thou didst endure. death, thy sting for aye has vanished, thou art banished, and i rest from thee secure. j. l. k. allendorf, . tr. h. brueckner, . die wir uns allhier beisammen finden. gathered here, we join our hands, o savior, and upon thy death unite, ever to be true in our behavior unto thee, eternal light. and as here thy praises, lord, are spoken, enter thou into our midst in token of thy love so pure and true, saying, "peace i give to you!" c. r. zinzendorf, . tr. h. brueckner, . index translator's preface exhortation to prayer the lord's prayer and benediction morning and evening prayers prayer for sunday morning prayer for sunday evening prayer for monday morning prayer for monday evening prayer for tuesday morning prayer for tuesday evening prayer for wednesday morning prayer for wednesday evening prayer for thursday morning prayer for thursday evening prayer for friday morning prayer for friday evening prayer for saturday morning prayer for saturday evening a daily prayer at the beginning of the week's work at the table grace before meat grace after meat for hearth and home prayer of a housefather prayer of a housemother prayer of a child prayer of a youth or maiden prayer of a servant prayer of a school child for the holy spirit prayer during a thunder storm thanksgiving after a thunder storm prayer on the eve of a journey prayer during a journey prayer of children for their father engaged on a journey thanksgiving after a completed journey a birthday prayer prayer for temporal peace a prayer for school church prayers prayer when going to church prayer for sincere repentance prayer for forgiveness of sins prayer for true faith prayer before confession thanksgiving after absolution a morning prayer for communion day prayer before holy communion a sigh when about to receive the sacred body of christ a sigh when about to receive the sacred blood of christ prayer after the holy supper prayer for a pious life prayer for faithful teachers and preachers prayer for the kingdom of god prayer for missions prayer against false doctrines and sects prayer against the enemies of christendom prayers during times of war prayer during war prayer for the army and navy prayer on the eve of battle prayer for the wounded prayers for the dying prayers for the sick and dying prayer of a patient prayer for a blessed end prayer in the hour of death prayer of the bystanders for the sick one prayer when the patient has died in the lord hymns abide with grace unbounded abide with me! fast falls the eventide awake, my heart, rejoicing awake, my soul, the rising sun be present at our table lord come, my soul, again inquire commit thy ways and faring dayspring of eternity father, son, and holy spirit gathered here, we join our hands, o savior god, who madest earth and heaven heavenly father, bless this food jerusalem, thou city built on high jesus, bless what thou hast given jesus, still lead on man is but a transient being midst the lilies blooming yonder now god be with us, for the night is closing now in jesus' wounds reposing now under night's dark shadow o christ, who art the sun-lit day one thing i above all others cherish out of the depths i cry to thee praise god from whom all blessings flow shepherd never sleeping soul of mine to god awaking sunk is the sun's last beam of light take, then, my hands, o father the morning sun shines in the skies the sun ascending we thank thee, jesus christ, our lord we thank thee, lord, for this our food ye baptized people one and all index of translated hymns ach bleib mit deiner gnade alle menschen mueszen sterben aus tiefer not schrei ich zu dir befiehl du deine wege christe, du bist der helle tag die gueldne sonne die helle sonn leucht jetzt herfuer die nacht ist kommen, drin wir ruhen sollen die wir uns allhier beisammen finden du volk, das du getaufet bist eines wuensch ich mir vor allem andern gott des himmels und der erden hinunter ist der sonnenschein hirte deiner schafe ich bin getauft auf deinen namen jerusalem, du hochgebaute stadt jesu, geh voran meine seel, ermuntre dich morgenglanz der ewigkeit nun ruhen alle waelder nur in jesu blut und wunden so nimm denn meine haende unter lilien jener freuden wach auf mein herz, die nacht ist hin wach auf mein herz, und singe werde munter, mein gemuete wir danken dir, jesu christ luther's small catechism _explained in questions and answers_ by h. u. sverdrup, late pastor in the church of norway. abridged translated from the norwegian by h. a. urseth third edition minneapolis, minn. the free church book concern . copyrighted by the free church book concern . preface. in the present publishers issued in norwegian an explanation of luther's small catechism by pastor h. u. sverdrup, being an abridged edition of a larger work by the same author, based on dr. pontoppidan's explanation of the catechism. some alterations were made in the answers to questions - . the present work is a translation of this abridged and slightly altered edition. a literal translation has been avoided rather than sought; an attempt has been made to render the original in the simplest and strongest english, and to avoid words and expressions with which the young are little familiar. in the catechism proper the standard english catechism version has been followed when it did not interfere with the plan stated above. but departures have been made reluctantly and only when simplicity and clearness seemed to be gained thereby. it is not thought that these few changes will cause any disturbance. scripture quotations have been added somewhat freely from the larger edition. as the needs of our english speaking young people have been constantly borne in mind during the preparation of this translation, it is hoped that the book may not fail to carry some blessing to them. october, . _the translator._ luther's small catechism. part one. the ten commandments. the first commandment. =thou shalt have no other gods before me.= _that is_, we should fear, love, and trust in god above all things. the second commandment. =thou shalt not take the name of the lord thy god in vain; for the lord will not hold him guiltless that taketh his name in vain.= _that is_, we should fear and love god, and not curse, swear, conjure, lie, or deceive by his name, but call upon his name in every time of need, and worship him with prayer, praise, and thanksgiving. the third commandment. =remember the sabbath day to keep it holy.= _that is_, we should fear and love god, and not despise or neglect his word, but deem it holy and gladly hear and learn it. the fourth commandment. =honor thy father and thy mother, that it may be well with thee, and thou mayest live long on the earth.= _that is_, we should fear and love god, and not despise or give offense to our parents or superiors; but honor, serve, obey, love, and esteem them. the fifth commandment. =thou shalt not kill.= _that is_, we should fear and love god, and not hurt or harm our neighbor in his body, but help and befriend him in all bodily distress. the sixth commandment. =thou shalt not commit adultery.= _that is_, we should fear and love god, and live a chaste and pure life, in words and deeds, husband and wife loving and honoring each other. the seventh commandment. =thou shalt not steal.= _that is_, we should fear and love god, and not take our neighbor's money or property, nor get it by unfair dealing or other dishonesty, but help him to improve and protect his property and living. the eighth commandment. =thou shalt not bear false witness against thy neighbor.= _that is_, we should fear and love god, and not tell lies about our neighbor, nor betray, slander, or defame him; but excuse him, speak well of him, and look upon all his acts as well-meant. the ninth commandment. =thou shalt not covet thy neighbor's house.= _that is_, we should fear and love god, and not by deceit or craft seek to gain our neighbor's inheritance or home, nor try to get it though we seem to have some right thereto, but help him to keep his own. the tenth commandment. =thou shalt not covet thy neighbor's wife, nor his man-servant, nor his maid-servant, nor his cattle, nor anything that is his.= _that is_, we should fear and love god, and not estrange, force, or entice away from our neighbor, his wife, servants, or cattle, but urge them to stay and do their duty. _what does god say of all his commandments?_ =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 showing mercy unto thousands of them that love me, and keep my commandments.= _that is_, god threatens to punish all who transgress these commandments; we should therefore fear his wrath, and do nothing against them. on the other hand he promises grace and every blessing to all who keep these commandments; we should therefore love him and trust in him, and gladly do according to his commandments. part two. the three articles of the creed. the first article. concerning creation. =i believe in god the father almighty, maker of heaven and earth.= _that is_, i believe that god has made me and all other creatures; that he has given me body and soul, eyes, ears, and all other members, my reason, and all my senses. i also believe that he preserves all he has made, and that he daily provides me with all i need, giving me clothing and food, home and family, and every good thing. i further believe that he protects me from all danger, and keeps me from all evil; not because i have deserved it, but because he is a loving and merciful father. for all these blessings it is my duty to serve him thankfully and obediently all the days of my life. all this is certainly true. the second article. concerning redemption. =i believe 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, dead, and buried; he descended into hell; the third day he arose again from the dead; he ascended into heaven, and sitteth on the right hand of god the father almighty; from whence he shall come to judge the quick and the dead.= _that is_, i believe that jesus christ is true god, begotten of the father from eternity; i also believe that he is true man, born of the virgin mary; that he is my lord, who has redeemed me, a lost and condemned sinner; who has freed me from sin, from death, and from the power of satan, not with gold or silver but with his holy and precious blood and his innocent death. all this he has done that i might be his own, and that i might serve him in righteousness, innocence, and happiness, and live and reign with him in his kingdom forever, even as he arose from the dead, lives and reigns through all eternity. all this is certainly true. the third article. concerning sanctification. =i believe in the holy ghost; the holy christian church, the communion of saints; the forgiveness of sins; the resurrection of the body; and life everlasting. amen.= _that is_, i believe that i cannot through my own strength believe in jesus christ my lord, or come to him. this is the work of the holy spirit alone, who has called me through the gospel, enlightened me with his gifts, and sanctified and preserved me in the true faith; even as he calls, gathers, enlightens, and sanctifies the whole christian church on earth, and preserves it in fellowship with jesus christ in the one true faith. in this christian church he daily forgives me and all believers all our sins, and he will raise up me and all the dead on the last day, and will give me and all believers everlasting life. all this is certainly true. part three. the lord's prayer. =our father who art in heaven.= _that is_, god would hereby tenderly invite us to believe that he is truly our father, and we are truly his children, so that we may ask of him with all cheerfulness and confidence, as dear children ask of their dear father. the first petition. =hallowed be thy name.= _that is_, the name of god is indeed holy in itself; but we pray in this petition that it may be hallowed also among us. this is done when the word of god is rightly taught, and when we as the children of god live holy lives in obedience to the word. this grant us, heavenly father. the second petition. =thy kingdom come.= _that is_, the kingdom of god comes indeed of itself, without our prayer, but we pray in this petition that it may come also to us. this is done when our heavenly father gives us his holy spirit, so that by his grace we believe the word of god, and live holy and christ-like lives here in time, and in heaven forever. the third petition. =thy will be done on earth, as it is in heaven.= _that is_, the good and gracious will of god is done indeed without our prayer; but we pray in this petition that it may be done also among us. this is done when god brings to nothing all evil plans and purposes of the devil, the world, and our own flesh, that would hinder the hallowing of his name and the coming of his kingdom. on the other hand, it is the good and gracious will of god to strengthen us and keep us steadfast in his word and in faith, until death. the fourth petition. =give us this day our daily bread.= _that is_, god gives daily bread indeed without our prayer even to the wicked; but we pray in this petition that he would help us to appreciate his benefits, that we may receive our daily bread with thanksgiving. by daily bread is meant all those things which are needed for our support and well-being in life, as food and clothing, home and property, happy family relations, a good government, favorable weather, peace and health, faithful friends, good neighbors, and the like. the fifth petition. =and forgive us our trespasses, as we forgive those who trespass against us.= _that is_, we pray in this petition that our father in heaven would not look upon our sins, nor, on account of them, deny our prayer, for we are not worthy of anything we ask, neither have we deserved it; but we pray that he would give it to us out of his mercy; for we sin every day, and deserve nothing but punishment. and we on our part will heartily forgive those who have sinned against us, and return good for evil. the sixth petition. =and lead us not into temptation.= _that is_, god indeed tempts no one, but we pray in this petition that he would guard and keep us from the devil, the world, and our own flesh, that we fall not, through their deceit, into unbelief, despair, or other sins; but we pray that although we be thus tempted, we may overcome the temptation, and remain victorious. the seventh petition. =but deliver us from evil.= _that is_, we pray in this petition, in general, that our father in heaven would deliver us from all evil, affecting body and soul, property and honor, and at last grant us a blessed end, and graciously take us from this world of sorrow to himself in heaven. _what are the closing words of the lord's prayer?_ =for thine is the kingdom, and the power, and the glory, for ever and ever. amen.= _that is_, we should remember that god is able to answer our prayer, and that the glory belongs to him alone, when we get according to our prayer. _why is the word "amen" added?_ it is added in order that i may be fully assured that these petitions are acceptable to our father in heaven, and are heard by him. part four. the sacrament of baptism. _what is baptism?_ baptism is not water alone, but it is water comprehended in god's command, and united with his word. _what is god's command concerning baptism?_ it is given in the words of christ in the last chapter of matthew: ="go ye, therefore, and teach all nations, baptizing them in the name of the father, and of the son, and of the holy ghost."= _what benefit do we have from baptism?_ baptism works the forgiveness of sins, delivers from death and the devil, and gives everlasting life to all who believe what the word and promises of god declare. _what is god's promise concerning baptism?_ it is given in the words of christ in the sixteenth chapter of mark: ="he that believeth and is baptized shall be saved; but he that believeth not shall be condemned."= _how can water do such great things?_ it is not water indeed that does it, but the word of god, which is in and with the water, and faith which trusts this word of god in the water. for without the word of god, the water is water alone, and no baptism. but with the word of god it is a baptism, that is, a gracious water of life and a washing of regeneration in the holy ghost; as paul says in the third chapter of the epistle to titus: "according to his mercy he saved us, by the washing of regeneration, and renewing of the holy ghost; which he shed on us abundantly through jesus christ our savior; that being justified by his grace, we should be made heirs according to the hope of eternal life." _what does the baptizing with water signify?_ it signifies that the old man in us should, by daily sorrow and repentance, be drowned and die, with all sins and evil desires; and again a new man daily appear more and more, who shall live before god in righteousness and purity forever. part five. the sacrament of the lord's supper. _what is the lord's supper?_ it is the true body and blood of our lord jesus christ, under bread and wine, instituted by christ himself for christians to eat and to drink. _repeat the words of institution._ ="our lord jesus christ, in 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; this do in remembrance of me.= ="after the same manner, also, when he had supped, he took the cup, and when he had given thanks, he gave it to them, saying, drink ye all of it; this cup is the new testament in my blood, which is shed for you, and for many, for the remission of sins; this do, as oft as ye drink it, in remembrance of me."= _what benefit do we have from the lord's supper?_ it is shown by these words: "given and shed for you, for the remission of sins;" namely, that in the sacrament forgiveness of sins, life, and salvation are given us through these words. for where there is forgiveness of sins, there is also life and salvation. _how can bodily eating and drinking do such great things?_ it is not the eating and drinking, indeed, that does it, but the words which stand here: "given and shed for you, for the remission of sins." these words, together with the bodily eating and drinking, are the chief thing in the sacrament; and he that believes these words, has what they say and mean, namely, the forgiveness of sins. _who, then, receive this sacrament worthily?_ fasting and bodily preparation are indeed a good outward practise; but he alone is truly worthy and well prepared, who believes these words: "given and shed for you, for the remission of sins." but he who believes not these words is unworthy and unprepared. the words, "=for you=" require truly believing hearts. introduction. _ . what is god's will concerning man?_ god willeth that all men should be saved, and come to the knowledge of the truth. tim. : . _ . where does god show us how we may be saved?_ in the holy scriptures, also called the bible. _ . who wrote the bible?_ the holy prophets, evangelists, and apostles wrote the bible. _ . but how can their word be the word of god?_ the spirit of god revealed to them what to speak and write. = pet. : . [r. v.] men spoke from god, being moved by the holy ghost.= = tim. : . all scripture is given by inspiration of god, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.= _ . what must we do to experience personally that their word is the word of god?_ we must obey the word and receive it into our hearts. =john : . if any man will do his will, he shall know of the doctrine, whether it be of god, or whether i speak of myself.= _ . is the bible then the only safe rule of our faith and duty?_ yes; the bible alone contains full information of the will of god concerning our salvation. _ . how do we rightly use the word of god?_ we must first look to god for the light of his spirit, and then read with devotion and an earnest purpose to live according to the word. = cor. : . [r. v.] the natural man receiveth not the things of the spirit of god: for they are foolishness unto him; and he cannot know them, because they are spiritually judged.= _ . who should read the bible?_ it is the will of god that all should use his word and love it as a dear gift. _ . what is the substance of all the books of the bible?_ the great truth that jesus is the way to salvation for all who believe. =john : . but these are written, that ye might believe that jesus is the christ, the son of god; and that believing ye might have life through his name.= _ . how is the bible divided in regard to its teaching?_ it is divided into law and gospel. _ . what is the law?_ the law is the divine word which tells us what we must do. _ . what is the gospel?_ the gospel is the glad tidings of the grace of god in jesus christ our savior. part one. the ten commandments, or the law. _ . how has god given his law to us?_ . in the creation god wrote his law in the heart of man. (conscience.) rom. : . . at mount sinai he gave his law in the ten commandments, written on two tables of stone. ex. : - . _ . does this law demand outward observance only?_ no; it demands the whole man, and the willing obedience of heart and mind. =luk. : . thou shalt love the lord thy god with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind.= _ . can we be saved through the law?_ no; since the fall in sin no man can perfectly keep the law. =rom. : . the carnal mind is enmity against god: for it is not subject to the law of god, neither indeed can it be.= _ . of what benefit, then, is the law?_ . it points out to us our sins and the wrath of god toward sin. =rom. : . [r. v.] through the law cometh the knowledge of sin.= . it makes us anxious to seek christ. =gal. : . the law was our schoolmaster to bring us to christ.= . it points out to the believer what fruits his faith must bear. =ps. : . thy word is a lamp unto my feet, and a light unto my path.= _ . what is the substance of the law?_ love to god, ourselves, and our neighbor. matt. : - . =rom. : . [r. v.] love is the fulfilment of the law.= = tim. : . [r. v.] but the end of the charge is love out of a pure heart and a good conscience and faith unfeigned.= the first table of the law. _ . what is the substance of the first table?_ love of god. =luk : . thou shalt love the lord thy god with all thy heart, and with all thy strength, and with all thy mind.= the first commandment. =thou shalt have no other gods before me.= _that is_, we should fear, love, and trust in god above all things. _ . what does the first commandment forbid?_ it forbids the worship of strange gods, or idols. =matt. : . thou shalt worship the lord thy god, and him only shalt thou serve.= _ . what is meant by an idol?_ anything that man worships, fears, loves, and trusts in instead of the one true god. _ . who practice idolatry openly?_ they who worship the created things instead of the creator, and pray to the sun, the moon, stars, images, angels, or saints. =rom. : . they changed the truth of god into a lie, and worshipped and served the creature more than the creator, who is blessed forever.= _ . who practice idolatry secretly?_ they who turn their _love_, _fear_, and _trust_ from the living god, that they may secretly cling to something else than him. _ . whom do all idolaters really serve?_ they serve the devil who is the father of lies, and the lord of all impenitent and hardened sinners. = john : . [r. v.] he that doeth sin is of the devil.= = cor. : . [r. v.] the god of this world hath blinded the minds of the unbelieving.= _ . what does god require of us in the first commandment?_ we should fear, love, and trust in god above all things. _ . upon what does god then really look?_ upon the attitude of our hearts toward him. =prov. : . my son, give me thine heart.= =prov. : . keep thy heart with all diligence; for out of it are the issues of life.= _ . when do we fear god?_ we fear god when we think so highly of him, that we are afraid of offending him by any wrongdoing. =ps. : . let all the earth fear the lord!= _ . of how many kinds is the fear of god?_ of two kinds: slavish fear and child-like fear. _ . what is meant by slavish fear?_ when we fear god because we are afraid of punishment. _ . what is meant by child-like fear?_ when we love god so dearly that we wish to do nothing that is against his will. =gen. : . how then can i do this great wickedness, and sin against god?= = john : . perfect love casteth out fear.= _ . who fear god in this manner?_ god's children only. =rom. : . [r. v.] ye received not the spirit of bondage again unto fear; but ye received the spirit of adoption, whereby we cry, abba, father.= _ . when do we love god?_ we love god when he is dearer to us than all else, so that we have no true joy except in him, and gladly submit to his will in all things. =ps. : . i will love thee, o lord, my strength.= =ps. : , . whom have i in heaven but thee? and there is none upon earth that i desire beside thee. my flesh and my heart faileth: but god is the strength of my heart, and my portion forever.= _ . can we love god and the world at the same time?_ by no means. =matt. : . no man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one and despise the other. ye cannot serve god and mammon.= = john. : . love not the world, neither the things that are in the world. if any man love the world, the love of the father is not in him.= _ . why must we love god?_ we must love god because of his goodness toward us. =matt. : . there is none good but one, that is god.= = john : . we love him, because he first loved us.= _ . whereby is it seen that we love god?_ by a holy life. =john : . he that hath my commandments and keepeth them, he it is that loveth me.= _ . when do we trust in god above all things?_ we trust in god above all things when we have confidence in him as in a loving father, and when we look to him for every blessing, and put all our affairs into his hands. = pet. : . casting all your anxiety upon him, because he careth for you.= =ps. : . commit thy way unto the lord; trust also in him; and he shall bring it to pass.= _ . why must we trust in god alone?_ because he is our almighty and faithful friend. _ . name some virtues that follow upon true fear, love, and trust in god._ humility, patience, and self-denial. = pet. : , . 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.= =job : . the lord gave, and the lord hath taken away; blessed be the name of the lord!= =matt. : . not as i will, but as thou wilt.= the second commandment. =thou shalt not take the name of the lord thy god in vain: for the lord will not hold him guiltless that taketh his name in vain.= _that is_, we should fear and love god, and not curse, swear, conjure, lie, or deceive by his name, but call upon his name in every time of need, and worship him with prayer, praise, and thanksgiving. _ . what is meant by the "name" of god?_ . the usual names given to him in the bible. . his nature and attributes and all that by which he is especially known, such as his word, sacraments, and works. _ . when is the name of god taken in vain?_ when it is used in a thoughtless and mocking manner and without devotion and reverence. _ . how is this done?_ . when we use god's name or word in jesting or as a by-word. . when we find fault with anything god has done. . when we use the name of god in cursing, swearing, conjuring, lying, or deceiving. _ . what is it to curse by the name of god?_ it is to call down evil upon ourselves, our neighbor, or any other created thing, by the name of god. _ . what is it to swear by the name of god?_ it is to bear witness to anything by the holy name of god. _ . are we never permitted to swear?_ yes; when the proper authorities demand it in god's stead. _ . why is it a great sin to commit perjury?_ because the perjurer shows open disregard for god and the salvation of his own soul, and frankly calls down the judgment of god upon himself. _ . are cursing and swearing sinful when the name of god is not used?_ yes, indeed; for whatever we curse or swear by, we really do so by god who is the lord of all things. =matt. : - . swear not at all; neither by heaven; for it is god's throne:= =nor by the earth; for it is his footstool: neither by jerusalem; for it is the city of the great king.= =neither shalt thou swear by thy head, because thou canst not make one hair white or black.= =but let your communication be, yea, yea; nay, nay: for whatsoever is more than these cometh of evil.= _ . are cursing and swearing sinful when they have become a habit?_ most certainly; for a sinful habit proves that sin is our master. _ . what is it to conjure by the name of god?_ it is trying to cure diseases, or to practice any other kind of superstition, by the name of god or a passage from the bible. _ . how do we lie and deceive by the name of god?_ by perjury, false teaching, and hypocrisy. =matt. : . in vain they do worship me, teaching for doctrines the commandments of men.= =titus : . they profess that they know god; but by their works they deny him.= _ . what must he expect who takes the name of god in vain?_ great punishment, both in time and eternity; for the lord will not hold him guiltless that taketh his name in vain. _ . how do we use the name of god properly?_ when we sincerely call upon the name of god in every time of need, and worship him with prayer, praise, and thanksgiving. the third commandment. =remember the sabbath day to keep it holy.= _that is_, we should fear and love god, and not despise or neglect his word, but deem it holy and gladly hear and learn it. _ . which day is the day of rest among christians?_ sunday, the first day of the week, on which christ arose from the dead. _ . how should we keep the day of rest holy?_ . we must rest from our daily labor, that the time may be used for our instruction in the fear of the lord. . we must earnestly hear and study the word of god, both in our homes and in church. =luke : . blessed are they that hear the word of god, and keep it.= =james : . pure religion and undefiled before god and the father is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.= _ . has the lord appointed these resting-days to be used only in reading and studying the word of god?_ no; he has appointed such days also for the needed rest of mind and body. _ . how do we misuse the day of rest?_ . when we neglect and despise the word of god. =eccl. : . keep thy foot when thou goest to the house of god.= . when we do work or take part in amusements that either are actually sinful or turn our minds away from god. _ . is no work permitted on sunday?_ yes; any work of necessity that cannot be delayed, and any loving kindness we may show our neighbor who is in need. luk. : - . the second table of the law. _ . what is the substance of the second table?_ love to ourselves and our neighbor. =matt. : . thou shalt love thy neighbor as thyself.= _ . may we love ourselves?_ yes, for god has made us, but we must beware of selfishness. _ . what should a man care for most of all?_ for his soul, the immortal part of himself. =matt. : . for what is a man profited, if he shall gain the whole world, and lose his own soul?= _ . what does the second table teach us about our relation to our neighbor?_ we must feel and act toward him, as we would have him feel and act toward us. =matt. : . all things whatsoever ye would that men should do to you, do ye even so to them.= = john : . let us not love in word, neither with the tongue: but in deed and truth.= _ . who is our neighbor?_ every human being is our neighbor. read luke : - . _ . must we love also our enemies?_ yes; for even our enemy is our neighbor. =matt. : , . love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;= =that ye may be the children of your father which is in heaven.= the fourth commandment. =honor thy father and thy mother, that it may be well with thee, and thou mayest live long on the earth.= _that is_, we should fear and love god, and not despise or give offense to our parents or superiors; but honor, serve, obey, love, and esteem them. _ . why must we honor father and mother?_ because god has placed them over us to care for us. =lev. : . ye shall fear every man his mother and his father: i am the lord your god.= _ . how are children to show that they honor father and mother?_ by respectful, loving, and willing obedience and by good behavior to their parents, both in their presence and in their absence. =prov. : . my son, hear the instruction of thy father, and forsake not the law of thy mother.= =eph. : . children, obey your parents in the lord: for this is right.= _ . whom must we honor and obey besides our parents?_ all those whom god has placed over us, such as guardians, employers, teachers, and the government. _ . must we obey parents and superiors when they ask us to do what is sinful?_ no; we ought to obey god rather than men. acts : . _ . what is the duty of parents toward their children?_ they must love them, pray for them, bring them up in the fear of the lord, and in everything seek their temporal and spiritual good. =prov. : . he that spareth his rod hateth his son: but he that loveth him chasteneth him betimes.= =eph. : .= _ . what is god's promise to those who honor father and mother?_ it shall be well with them, and they shall live long on the earth. _ . is this promise yet effective?_ yes; in this sense, that special blessings rest upon obedient children, and upon every nation honoring father and mother. _ . has god given us also a land?_ yes; he has given us our native land, that we may love it and help it to prosper. _ . what does the fourth commandment forbid?_ to despise and give offense to father and mother. =prov. : . a foolish son is a grief to his father, and bitterness to her that bare him.= _ . what does he bring upon himself who transgresses this commandment?_ condemnation and punishment from god. =deut. : . cursed be he that setteth light by his father or his mother.= the fifth commandment. =thou shalt not kill.= _that is_, we should fear and love god, and not hurt or harm our neighbor in his body, but help and befriend him in all bodily distress. _ . how is this commandment transgressed?_ . by taking our neighbor's life, or by doing him any bodily harm. =gen. : . whoso sheddeth man's blood, by man shall his blood be shed: for in the image of god made he man.= . by hatred, anger, abusive words, and all offensive behavior toward our neighbor. = john : . whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.= =eph. : . let all bitterness, and wrath, and anger, and clamor, and evil speaking, be put away from you, with all malice.= _ . can we kill also our neighbor's soul?_ yes; when we cause him to sin, either by purposely leading him astray, or by bad example, thus helping to destroy his soul. =rom. : . by good words and fair speeches they deceive the hearts of the simple.= =matt. : . woe to that man by whom the offense cometh.= _ . may we take our own life?_ no; god has given us life, and he alone has the right to take it. _ . what does god require of us in the fifth commandment?_ that we help our neighbor in all bodily distress, and associate with him in love and gentleness. =luke : - .= =eph. : . and be ye kind one to another, tenderhearted, forgiving one another, even as god for christ's sake hath forgiven you.= =matt. : , . i was hungry, and ye gave me meat: i was thirsty, and ye gave me drink: i was a stranger, and ye took me in;= =naked, and ye clothed me: i was sick, and ye visited me: i was in prison, and ye came unto me.= the sixth commandment. =thou shalt not commit adultery.= _that is_, we should fear and love god, and live a chaste and pure life, in words and deeds, husband and wife loving and honoring each other. _ . how is this commandment transgressed?_ . when husband and wife are unfaithful to each other. =heb. : . [r. v.] let marriage be had in honor among all.= . by all impure thoughts, desires, words, and acts, in married as well as in unmarried persons. =eph. : . but fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints.= _ . who has instituted marriage?_ god himself instituted it in paradise. =gen. : - , : - . matt. : - .= _ . how do unfaithful husbands and wives treat this holy institution?_ they despise it, and thus bring down upon themselves the judgment of god. =heb. : . whoremongers and adulterers god will judge.= _ . repeat some passages from scripture in which impurity is forbidden?_ be not deceived: neither fornicators, nor adulterers, nor effeminate, nor abusers of themselves with mankind, shall inherit the kingdom of god. cor. : , . jesus says: i say unto you, that whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. matt. : . let no corrupt communication proceed out of your mouth! eph. : . _ . why is this sin so fearful?_ because it affects both soul and body more than any other sin. _ . how can we be kept pure?_ we must watch and pray, and avoid everything that awakens impure desires. =matt. : . watch and pray, that ye enter not into temptation.= _ . what things awaken impure desires?_ gluttony and drunkenness, immoral and exciting amusements, bad company, the reading of improper books, and everything that excites carnal and impure thoughts. _ . are not gluttony and drunkenness alone dangerous sins?_ yes, indeed; they are a shameful abuse of god's gifts, by which we ruin soul and body and shut ourselves out from the kingdom of god. =luk. : . and take heed to yourselves, lest at any time your hearts be overcharged with gluttony, and drunkenness, and cares of this life, and so that day come upon you unawares.= _ . what does god require of us in the sixth commandment?_ we must live a chaste and pure life, whether we are married or unmarried, husband and wife loving and honoring each other. the seventh commandment. =thou shalt not steal.= _that is_, we should fear and love god, and not take our neighbor's money or property, nor get it by unfair dealing or other dishonesty, but help him to improve and protect his property and living. _ . what is it to steal?_ to steal is to take from our neighbor even the smallest part of his property against his will. _ . how is stealing done?_ in a coarse or in an artful manner. _ . who steal in a coarse manner?_ those who, without any right or permission whatever, take their neighbor's money or property. =eph. : . let him that stole steal no more.= _ . who steal in an artful manner?_ those who take or withhold the property of others by any kind of fraud. _ . is it wrong to be a partner with a thief?_ yes; the partner of a thief is no better than the thief. =prov. : . whoso is partner with a thief hateth his own soul.= _ . what judgment does the word of god pass upon thieves and robbers?_ they shall not inherit the kingdom of god. = cor. : . neither thieves nor extortioners shall inherit the kingdom of god.= _ . may we not do with our property what we please?_ no; we are but keepers of god's gifts, and we must once give an account of how we have used them. =luke : ; matt. : - .= _ . what does god require of us in the seventh commandment?_ we must be honest and unselfish in all our dealings, and help our neighbor to improve and protect his property and living. = john : . [r. v.] but whoso hath the world's goods, and beholdeth his brother in need, and shutteth up his compassion from him, how doth the love of god abide in him?= =james : . for he shall have judgment without mercy that hath showed no mercy.= the eighth commandment. =thou shalt not bear false witness against thy neighbor.= _that is_, we should fear and love god, and not tell lies about our neighbor, nor betray, slander, or defame him; but excuse him, speak well of him, and look upon all his acts as well-meant. _ . what is "false witness"?_ all untruthful speaking about our neighbor, in or out of court. _ . how does one bear false witness in court?_ when a witness swears to a lie, and when a judge decides wrong to be right, and right to be wrong. _ . how do we bear false witness out of court?_ when we tell lies about our neighbor and slander or defame him in our conversation. =eph. : . wherefore, putting away lying, speak every man truth with his neighbor.= _ . do we sin when we speak truthfully of our neighbor's faults?_ yes; when we do so with an unloving heart, either because we wish to hurt our neighbor, or thoughtlessly and in gossiping. =matt. : . every idle word that man shall speak, they shall give account thereof in the day of judgment.= _ . what does god require of us in the eighth commandment?_ we must always be truthful, excuse, and speak well of our neighbor, as far as truth permits, and look upon all his acts as well-meant. = cor. : - . love thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things.= the ninth commandment. =thou shalt not covet thy neighbor's house.= _that is_, we should fear and love god, and not by deceit or craft seek to gain our neighbor's inheritance or home, nor try to get it though we seem to have some right thereto, but help him to keep his own. the tenth commandment. =thou shalt not covet thy neighbor's wife, nor his man-servant, nor his maid-servant, nor his cattle, nor anything that is his.= _that is_, we should fear and love god, and not estrange, force, or entice away from our neighbor, his wife, servants, or cattle, but urge them to stay and do their duty. _ . what do the ninth and tenth commandments forbid?_ all sinful desire to get what belongs to our neighbor. _ . what does god require of us in the ninth and tenth commandments?_ we must heartily wish our neighbor all good, rejoice in his success, and help him to keep what he owns. * * * * * _ . what, then, does god require of us in his holy law?_ perfect purity and holiness in all our thoughts and desires, words and acts. =james : . whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.= =matt : . be ye therefore perfect, even as your father which is in heaven is perfect.= _ . what does god say of all his commandment?_ =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 showing mercy unto thousands of them that love me, and keep my commandments.= _that is_, god threatens to punish all who transgress these commandments; we should therefore fear his wrath, and do nothing against them. on the other hand he promises grace and every blessing to all who keep these commandments; we should therefore love him and trust in him, and gladly do according to his commandments. _ . of what does god remind us by these words?_ he reminds us of the fact that he is a just god, who in his holy wrath punishes every sin. _ . what is sin?_ sin is any thought or feeling, word or act, which is contrary to god's holy law. _ . what is meant by original sin?_ original sin is the inborn wickedness, deep corruption, and evil disposition, of the human heart. =ps. : . behold, i was shapen in iniquity; and in sin did my mother conceive me.= =rom. : . by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned.= _ . what is actual sin?_ actual sin is all evil thoughts and desires, words and acts, springing from original sin. _ . is neglecting to do good as sinful as doing wrong?_ yes, indeed; to him that knoweth to do good, and doeth it not, to him it is sin. james : . _ . do the children of god always live according to the will of their heavenly father?_ they hate sin, and heartily strive to keep the law of god; but it is their experience that they sin every day, and that the new life within them is weak. =ps. : . who can understand his errors? cleanse thou me from secret faults?= =rom. : . the good that i would i do not: but the evil which i would not, that i do.= _ . how do the children of god feel and act when they find that they have sinned?_ they are deeply grieved, they ask their heavenly father to forgive them, and earnestly strive to put off sin. _ . what do the children of the world think of sin?_ they love sin, and do not ask to be forgiven. _ . how does god threaten those who transgress his commandments?_ he will visit, that is, punish, their wickedness. _ . how does god punish sin?_ in soul and body; now and forever. =gal. : . cursed is every one that continueth not in all things which are written in the book of the law to do them.= _ . what does god promise all who keep his commandments?_ he will have mercy upon them in a thousand generations. _ . what is here understood by mercy?_ every blessing for soul and body, now and forever. = tim. : . godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.= * * * * * _ . what way of salvation does the law then point out to us?_ it says, keep the commandments and you shall be saved. =luke : . this do, and thou shalt live.= _ . can any man, then, keep god's commandments so perfectly that he thereby is justified and saved_? no; every man is a sinner, and he lacks that perfect love which is the fulfillment of the law. =rom. : . for they being ignorant of god's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of god.= _ . but does the word of god point out a way to us in which a sinner may be justified and saved?_ yes; in the blessed gospel. =rom. : . i am not ashamed of the gospel of christ: for it is the power of god unto salvation to every one that believeth.= _ . what parts of the catechism treat about the gospel?_ the four last parts. part two. the three articles of the creed. _ . of what do the three articles treat?_ of the nature, will, and works of the triune god. _ . how do you know there is a god?_ . from the world's creation, its preservation and government. =rom. : , . that which may be known of god is manifest in them; for god hath showed it unto them.= =for the invisible things of him since the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and divinity; so that they are without excuse.= . from my conscience, which is troubled when i do evil and rejoices when i do good. =rom. : . they (the gentiles) show the law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another.= . from the holy scriptures wherein he still more clearly reveals himself. =john : . no man hath seen god at any time; the only begotten son, which is in the bosom of the father, he hath declared him.= _ . what is god?_ god is a spirit, who is eternal and almighty; all-knowing and everywhere present; wise, good, and merciful; holy, true, and just. =john : . god is a spirit: and they that worship him must worship him in spirit and in truth.= =ps. : . before the mountains were brought forth, or even thou hadst formed the earth and the world, even from everlasting to everlasting thou art god.= =luke : . with god nothing shall be impossible.= = john : . god knoweth all things.= =ps. : . whither shall i go from thy spirit! or thither shall i flee from thy presence?= =ps. : . o lord, how manifold are thy works! in wisdom hast thou made them all.= = john : . god is love.= =ps. : . o give thanks unto the lord; for he is good: for his mercy endureth forever.= =ps. : . like as a father pitieth his children, so the lord pitieth them that fear him.= =isa. : . holy, holy, holy, is the lord of hosts: all the earth is full of his glory.= =num. : . god is not a man, that he should lie; neither the son of man, that he should repent; hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?= =rom. : . god will render to every man according to his deeds.= _ . are there more gods than one?_ no; there is but one god, and there is none else besides him. =deut. : . hear, o israel: the lord our god is one lord.= _ . how many persons are there in the godhead?_ three; the father, the son, and the holy spirit. these three are perfectly alike in character, and equal in greatness. =matt. : . go ye therefore, and teach all nations, baptizing them in the name of the father, and of the son, and of the holy ghost.= the first article. concerning creation. =i believe in god the father almighty, maker of heaven and earth.= _that is_, i believe that god has made me and all other creatures; that he has given me body and soul, eyes, ears, and all other members, my reason, and all my senses. i also believe that he preserves all he has made, and that he daily provides me with all i need; giving me clothing and food, home and family, and every good thing. i further believe that he protects me from all danger, and keeps me from all evil; not because i have deserved it, but because he is a loving and merciful father. for all these blessings it is my duty to serve him thankfully and obediently all the days of my life. all this is certainly true. _ . what do you mean when you say, "i believe in god the father"?_ i believe that god is the father of jesus christ, and my father; and i surrender myself to him, trusting with all my heart in his grace and love. _ . why do we call god the maker of heaven and earth?_ because he has made heaven and earth to come forth by his almighty word. =ps. : . he spoke, and it was done; he commanded, and it stood fast.= _ . does god yet care for what he has made?_ yes; by his watchful care he preserves and governs all things. _ . how does god preserve all things?_ he lets all things continue as long as he thinks well, and he cares like a father for all his creatures. =gen. : . while the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night, shall not cease.= =acts : . he giveth to all life, and breath, and all things.= =ps. : . these wait all upon thee; that thou mayest give them their meat in due season.= _ . for whom does god care most?_ for man; and especially for his believing children. =matt. : , , , . behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly father feedeth them. are ye not much better than they?= =which of you by taking thought, can add one cubit to his stature?= =and why take ye thought for raiment? consider the lilies of the field, how they grow; they toil not, neither do they spin.= =wherefore, if god so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you, o ye of little faith?= _ . how does god govern men with regard to their sins?_ he suffers them to sin, sets limits to their sinning, and so guides the result that everything will be for their good who love him. =gen. : . [r. v.] ye meant evil against me; but god meant it for good.= _ . do we always understand the ways of god's providence?_ no; his ways are often hidden from our eyes; but even then they are the kindest and best. =isa. : , . for my thoughts are not your thoughts, neither are your ways my ways, saith the lord.= =for as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.= _ . in whose care may you therefore safely leave yourself?_ in god's care, who protects me from all danger, and keeps me from all evil. = pet. : . casting all your care upon him: for he careth for you.= _ . have you deserved all this?_ not in the least; he does all this, not because i have deserved it, but because he is a loving and merciful father. =gen. : . i am not worthy of the least of all the mercies, and of all the truth, which thou hast showed unto thy servant.= _ . what do you owe god for all his goodness?_ it is my duty to serve him thankfully and obediently all the days of my life. =ps. : . bless the lord, o my soul, and forget not all his benefits.= _ . which are the most excellent of the heavenly creatures?_ the holy angels. _ . what is the work of the holy angels?_ they praise god, and serve him, especially by ministering to his children. =heb. : . are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation.= _ . are there not also evil angels?_ yes; there are evil angels who have fallen away from god through pride and disobedience, and are forever excluded from fellowship with him. the devil is their king. _ . which is the most excellent of the earthly creatures?_ man, to whom god gave power to rule over the earth. _ . what was the character of man as he was made by god?_ adam and eve were innocent, without sin, and like god. =gen. : . [r. v.] god made man in his own image, in the image of god made he him: male and female made he them.= _ . in what did the image of god in man consist?_ in true wisdom, righteousness and holiness, peace and joy. =eph. : . put on the new man, which after god is created in righteousness and holiness.= _ . what benefit did the human body have from the image of god?_ perfect health, immortality, and a life free from care in paradise. _ . did our first parents remain innocent and without sin?_ no; they sinned and lost the image of god, and thus sin and death entered into the world. =gen. : . in the day that thou eatest thereof thou shalt surely die.= =rom. : . the wages of sin is death.= _ . in what did their sin consist?_ it consisted especially in the unbelief of their hearts and in their selfishness and disobedience. _ . who led them astray?_ they permitted the devil to lead them astray. =gen. : - .= =john : . the devil was a murderer from the beginning, and abode not in the truth, because there is no truth in him. for he is a liar, and the father of it.= _ . how has sin injured the human soul?_ . it has darkened the understanding. =see cor. : .= . it has made the will incapable of what is good, and desirous of all that is evil. =rom. : . the carnal mind is enmity against god.= . it has disturbed the peace and joy of conscience. =gen. : , .= _ . how has sin injured the human body?_ sin has made the body a tool of every evil passion, and has brought upon it disease, distress, countless pains, and finally death. =job : , . man that is born of a woman is of few days, and full of trouble.= =he cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not.= _ . have all men become sinners through the fall of our first parents?_ yes; sin and death have spread from our first parents to the whole human race. =rom. : . by the offence of one judgment came upon all men to condemnation.= _ . will god, then, leave all men to perish?_ no; god has in love sent his son jesus christ to save man. =john : . for god so loved the world, that he gave his only begotten son, that whosoever believeth in him should not perish, but have everlasting life.= _ . when was this savior first promised to the world?_ immediately after the fall. =gen. : . the seed of the woman shall bruise the serpent's head.= _ . when was christ sent to the world?_ in the fulness of time; that is, the time appointed and prepared by god himself. =gal. : . [r. v.] when the fulness of the time was come, god sent forth his son born of a woman.= the second article. concerning redemption. =i believe 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, dead, and buried; he descended into hell; the third day he rose again from the dead; he ascended into heaven, and sitteth on the right hand of god the father almighty; from whence he shall come to judge the quick and the dead.= _that is_, i believe that jesus christ is true god, begotten of the father from eternity; i also believe that he is true man, born of the virgin mary; that he is my lord, who has redeemed me, a lost and condemned sinner; who has freed me from sin, from death, and from the power of satan, not with gold or silver, but with his holy and precious blood and his innocent death. all this he has done that i might be his own, and that i might serve him in righteousness, innocence, and happiness, and live and reign with him in his kingdom forever, even as he arose from the dead, lives and reigns through all eternity. all this is certainly true. _ . what do you mean when you say "i believe in jesus christ?"_ trusting in jesus christ with all my heart, i surrender myself to him as my only savior from sin, and death, and the power of satan. =acts : . neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.= _ . who is jesus christ?_ the son of god and the son of mary, true god and true man. _ . how does christ have divine nature?_ he is begotten of the father from eternity. _ . how does christ have human nature?_ he is conceived by the holy ghost, and born of the virgin mary. _ . what does the bible say about christ being true god?_ the bible calls him the only begotten son of god, and one with the father. the bible also expressly calls him god. =john : . i and my father are one.= =john : . all men should honor the son, even as they honor the father. he that honoreth not the son honoreth not the father which hath sent him.= = john : . this is the true god, and eternal life.= =john : . in the beginning was the word, and the word was with god, and the word was god.= =john : .= _ . what does the bible say about christ being both god and man?_ it says, the word was made flesh, and dwelt among us. john : . and, when the fulness of the time came, god sent forth his son, born of a woman. [r. v.] gal. : . _ . why must the son of god become true man?_ in order that he might suffer and die for us. _ . why must our savior be true god?_ in order that his death and his blood might have everlasting power to atone for sin. _ . is jesus conceived and born with sin?_ no; he is conceived by the holy ghost and therefore without sin. =luke : . the holy ghost shall come upon thee, and the power of the highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the son of god.= _ . what does the name jesus signify?_ a savior. =matt. : . thou shalt call his name jesus: for he shall save his people from their sins.= _ . what does the name christ signify?_ the same as messiah; that is, the anointed or the consecrated. _ . how was jesus anointed?_ he was anointed with the holy ghost and with power. acts : . _ . for what offices was jesus anointed and consecrated?_ the offices of high priest, prophet, and king. _ . what is christ's work as high priest?_ he offered up himself a sacrifice for our sins, and ever prays for us. =heb. : , . [r. v.] for such a high priest became us,--who needeth not daily as those high priests, to offer up sacrifices, first for his own sins, and then for the sins of the people: for this he did once for all, when he offered up himself.= =rom. : . jesus christ, who also maketh intercession for us.= _ . what is christ's work as prophet?_ he teaches us the will of god concerning our salvation. =luke : . jesus of nazareth, which was a prophet mighty in deed and word before god and all the people.= _ . what is christ's work as king?_ he governs and keeps his children, and defends them against their enemies. =luke : . and he shall reign over the house of jacob for ever; and of his kingdom there shall be no end.= =rev. : . he is the lord of lords, and the king of kings.= _ . how are the believers named after christ?_ they are called christians; meaning, "the anointed". = john : . ye have an anointing from the holy one, and ye know all things.= _ . with what means has christ redeemed us?_ he has paid for our sins with his holy and precious blood and his innocent death, and he has fulfilled the law in our stead with his holy life and his perfect obedience. = pet. : , . [r. v.] ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain manner of life; but with precious blood, as of a lamb without blemish and without spot, even the blood of christ.= _ . whom has christ redeemed?_ he has redeemed me, a lost and condemned sinner. _ . has not christ redeemed all mankind?_ yes, he has; he gave himself a ransom for all. tim. : . = john : . he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world.= _ . but are not many, thus redeemed, yet lost?_ yes, indeed; many reject him because of their unbelief and love of sin. = pet. : . denying the lord who bought them.= =john : . he that believeth not is condemned already, because he hath not believed in the name of the only begotten son of god.= _ . who get a share in the redemption of christ?_ those who repent their sins and believe in him. _ . what benefit does the believer have from the redemption of christ?_ by this redemption he is freed from sin, from death, and from the power of satan. _ . in what way is the believer freed from sin by the redemption of christ?_ . the guilt and punishment of sin are removed from him. =col. : . we have redemption through his blood, even the forgiveness of sins.= . sin rules over him no longer. =rom. : . sin shall not have dominion over you.= . when he dies, sin is entirely rooted out from him. _ . in what way is the believer freed from death by the redemption of christ?_ spiritual death has lost its power over him, temporal death is but an entrance into perfect life, and eternal death he no longer fears. =john : , . jesus said unto her, i am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live; and whosoever liveth and believeth in me shall never die.= _ . in what way is the believer freed from the power of satan by the redemption of christ?_ satan has no power over the believer, unless the believer yield himself into his service. =heb. : . [r. v.] since then the children are sharers in flesh and blood, he also himself in like manner partook of the same; that through death he might bring to nought him that had the power of death, that is, the devil.= _ . for what purpose has christ redeemed you?_ he has redeemed me in order that i might be his own, live with him in his kingdom, and serve him in righteousness, innocence, and happiness. = cor. : . [r. v.] ye are not your own, for ye were bought with a price; glorify god therefore in your body.= =titus : . [r. v.] he gave himself for us, that he might redeem us from all iniquity, and purify unto himself a people for his own possession, zealous of good works.= _ . what did christ do in order to become our savior and redeemer?_ he humbled himself, and became obedient unto death, even the death of the cross. phil. : . _ . how many steps do you notice in the humiliation of christ?_ five: the birth in poverty; the suffering; the crucifixion; the death; the burial. _ . why did christ begin his life on earth with the birth in poverty?_ he began his life in poverty to show that his kingdom is not of this world, and that we might be made rich through his poverty. _ . when was the suffering of christ greatest?_ in the night before his death, and on good friday, when he was delivered into the hands of his enemies, and was bound, beaten, scourged, crowned with thorns, and finally nailed to the cross. _ . did christ suffer bodily pain only?_ no; his greatest suffering was a fearful anguish of soul on account of our sins. _ . when in particular did he suffer this anguish?_ in the garden, when his sweat was as drops of blood and he said, "my soul is exceeding sorrowful unto death"; and on the cross, when he cried, "my god, my god, why hast thou forsaken me?" =isa. : , . surely he hath borne our griefs, and carried our sorrows: but he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.= _ . how did christ act through all this suffering?_ he was patient as a lamb that is lead to the slaughter. isa. : . _ . what did christ accomplish for us by his death on the cross?_ by his death he has paid the wages of sin, which is death. =rom. : . when we were enemies, we were reconciled to god by the death of his son.= _ . what comfort do we have from the burial of christ?_ he has buried our sins, hallowed our graves, and taken away their horror. _ . how should we look upon the life and suffering of christ in his humiliation?_ we should look upon his life and his suffering as an atonement for our sins, and as an example to the believer of holiness in life and patience in suffering. = pet. : . christ also suffered for us, leaving us an example, that ye should follow his steps.= _ . did christ remain in humiliation and death?_ no; god exalted him and gave him a name which is above every name. phil. : . _ . how many steps do you notice in the exaltation of christ?_ five: his descent into hell; his resurrection; his ascension; his session at the right hand of the father; his coming to judge the quick and the dead. _ . what did christ accomplish when he descended into hell?_ he made known the victory which he had won over the devil, and preached to the spirits in prison. pet. : , . _ . what benefit do we have from the resurrection of christ?_ . the resurrection assures us that christ is the son of god, and that he has conquered death and fully satisfied for our sins. =rom. : . declared to be the son of god by the resurrection from the dead.= = cor. : . if christ be not risen, then is our preaching vain, and your faith is also vain.= . the resurrection gives us power to arise from spiritual death, and to live a new and holy life. =rom. : . as christ was raised from the dead by the glory of the father, even so we also should walk in newness of life.= . the resurrection assures us that our bodies shall arise in glory on the last day. _ . what command did christ give his disciples before his ascension?_ he commanded them to go out into the whole world and preach the gospel to all nations. [missions.] =matt. : ; mark. : .= _ . what is meant by the ascension of christ?_ he left the earth, so that he is no longer visibly present, and he entered into his father's glory to prepare a place for us in the heavenly mansions. =john : . in my father's house are many mansions; i go to prepare a place for you.= _ . what does the ascension of christ teach us?_ it teaches us to be heavenly-minded, and to have a desire to depart and be with christ. =col. : . if ye then be risen with christ, seek those things which are above, where christ sitteth on the right hand of god.= _ . what does christ's session on the right hand of the father signify?_ it signifies that he shares also as true man in the power and glory of god, and rules over all things. = pet. : . [r. v.] he is on the right hand of god, having gone into heaven; angels and authorities and powers being made subject to him.= _ . what benefit do we have from christ's session on the right hand of the father?_ he protects his kingdom from its enemies, prays for us, and sends us his holy spirit. _ . is christ no longer present on earth?_ yes; he is present in a real, though invisible, manner. =matt. : . and lo, i am with you always, even unto the end of the world.= _ . when will he again come to earth in a visible manner?_ on the last day, when he comes to judge the quick and the dead. =luke : . and then shall they see the son of man coming in a cloud with power and great glory.= = cor. : . we must all appear before the judgment seat of christ; that every one may receive the things done in the body, according to that he hath done, whether it be good or bad.= _ . by what rule will christ judge us?_ he will judge us by his word. =john : . the word that i have spoken, the same shall judge him in the last day.= _ . is it sufficient that you know all these things about christ and hold them to be true?_ no; the holy spirit must teach me to know christ in a true and living faith. the third article. concerning sanctification. =i believe in the holy ghost; the holy christian church, the communion of saints; the forgiveness of sins; the resurrection of the body; and life everlasting. amen.= _that is_, i believe that i cannot through my own strength believe in jesus christ my lord, or come to him. this is the work of the holy spirit alone, who has called me through the gospel, enlightened me with his gifts, and sanctified and preserved me in the true faith; even as he calls, gathers, enlightens, and sanctifies the whole christian church on earth, and preserves it in fellowship with jesus christ in the one true faith. in this christian church he daily forgives me and all believers all our sins, and he will raise up me and all the dead on the last day, and will give me and all believers everlasting life. all this is certainly true. _ . what do you mean when you say, "i believe in the holy ghost"?_ i trust with all my heart in the holy ghost as my guide and my sanctifier, who gives me strength to believe in jesus and to live according to his will. = cor. : . no man can say that jesus is the lord, but by the holy ghost.= _ . who is the holy ghost?_ the holy ghost is true god together with the father and the son. = cor. : . the spirit searcheth all things, yea, the deep things of god.= = cor. : . know ye not that ye are the temple of god, and that the spirit of god dwelleth in you.= _ . what is the work of the holy spirit?_ to call, enlighten, sanctify, and preserve. _ . how does the holy spirit call us?_ the holy spirit calls us by awakening in our hearts a deep sense of sin, and by inviting us to accept the grace of god in christ. =eph. : . awake thou that sleepest, and arise from the dead, and christ shall give thee light.= _ . by what means does the holy spirit call us?_ by the word of god; using the law to awaken our hearts, and the gospel to invite us to christ. =rom. : . by the law is the knowledge of sin.= = thess. : . he called you by our gospel, to the obtaining of the glory of our lord jesus christ.= =matt. : - .= _ . what means does god use to make us heed the call of the holy spirit?_ to this end he often uses suffering, often blessings, often the example of others, and such other means as may lead us to reflect. _ . do all obey the call of the holy spirit?_ no; many resist the holy spirit, and will not repent and come to christ. =acts : . ye do always resist the holy ghost.= =isa. : . i have spread out my hands all the day to a rebellious people.= _ . when does a person harden his heart?_ a person hardens his heart when he persistently despises and opposes the voice of the holy spirit in his conscience. _ . who obey the call of the holy spirit?_ they who repent their sins and believe the gospel. =mark. : . the time is fulfilled, and the kingdom of god is at hand: repent ye, and believe the gospel.= _ . what is it to repent?_ he who truly repents, feels his sins with shame and sorrow, he freely confesses his sins to god, and earnestly seeks the grace of god in christ. =isa. : . let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the lord, and he will have mercy upon him; and to our god, for he will abundantly pardon.= = cor. : . [r. v.] godly sorrow worketh repentance unto salvation, a repentance which bringeth no regret: but the sorrow of the world worketh death.= =ps. : . i acknowledged my sin unto thee; and thou forgavest the iniquity of my sin.= _ . how do we learn that the grace of god is found in christ?_ we learn this through the enlightenment of the holy spirit. _ . what is meant by the enlightenment of the holy spirit?_ through the enlightenment of the holy spirit our knowledge of the gospel truths becomes a living and saving knowledge to our hearts. =john : . but the comforter, the holy ghost, whom the father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever i have said unto you.= =john : . when he, the spirit of truth, is come, he will guide you into all truth.= _ . of what nature is our knowledge of these truths before the holy spirit has enlightened our hearts?_ it is a dead knowledge only, which does not lead to repentance and faith, but leaves us in our sins. _ . what is the true and living faith in jesus christ?_ this is faith, that a repentant sinner lays hold of christ as his only savior from sin, and death, and the power of satan; that he takes refuge with christ and his righteousness, and builds thereon with the confidence of his whole heart. _ . can only a repentant sinner have this faith in christ?_ yes; the faith which lays hold of christ and his righteousness, can be wrought in that heart only which bitterly feels the pain and misery of living in sin. =matt. : . they that be whole need not a physician, but they that are sick.= _ . is the true and living faith always and in all persons equally strong?_ no; it is often very weak and scarcely able to avail itself of the grace of god. =mark : . lord, i believe; help thou my unbelief.= _ . whereby may we know whether this weak faith is true and living?_ the true and living faith is known by an earnest hatred of sin, and an eager longing for grace. _ . does god accept this weak faith?_ yes, indeed; only it be true and sincere. =isa. : . a bruised reed shall he not break, and the smoking flax shall he not quench.= _ . what benefit do we have from the true and living faith in jesus christ?_ by faith we are justified, born anew, sanctified, and finally saved forever. _ . what is justification?_ justification is the gracious act of god whereby he for christ's sake acquits a repentant and believing sinner of his sin and guilt, and looks upon him, in christ, as though he had never sinned. = cor. : . for he hath made him to be sin for us, who knew no sin that we might be made the righteousness of god in him.= =rom. : . (they are) justified freely by his grace through the redemption that is in christ jesus.= _ . what, then, does the believer receive through justification?_ he receives the forgiveness of sins, and is adopted as a child of god. =eph. : . in whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace.= =gal. : . for ye are the children of god by faith in christ jesus.= =acts : . to him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.= _ . what moves god to forgive sin so freely?_ his everlasting love and mercy alone. _ . for whose sake does god forgive us our sins?_ for christ's sake, who has satisfied for the sins of the whole world by his death on the cross. =john : . behold the lamb of god, which taketh away the sin of the world.= _ . to what does the forgiveness of sins necessarily lead?_ the forgiveness of sins leads to the full enjoyment of the blessed rights which belong to a child of god; it also gives free access to the father's fellowship and blessing, and to the glorious inheritance of eternal life. =ps. : , . blessed is he whose transgression is forgiven, whose sin is covered.= =blessed is the man unto whom the lord imputeth not iniquity, and in whose spirit there is no guile.= =rom. : . and if [we are] children, then heirs; heirs of god, and joint-heirs with christ.= _ . what is the new birth?_ the new birth is the gracious work of the holy spirit whereby he, through his indwelling in our hearts, renews the image of god in us, and thus creates a new spiritual man. = cor. : . if any man be in christ, he is a new creature: old things have passed away; behold, all things are new.= =john : , . but as many as received him, to them gave he 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.= _ . what change is wrought in us in the new birth?_ we get a new heart or a new spiritual life; namely, in the understanding, a new spiritual light; in the conscience, real peace and joy; in the will, a holy desire and a steadfast purpose. =ezek. : . a new heart also will i give you, and a new spirit will i put within you: and i will take away the stony heart out of your flesh, and i will give you a heart of flesh.= =eph. : . put on the new man, which after god is created in righteousness and true holiness.= =gal. : . the fruit of the spirit is love, joy, peace.= _ . in what does this new life really consist?_ in consists in love to god who first loved us. _ . by what means is the new birth accomplished?_ in little children it is accomplished by water and the spirit in baptism; but in those who have fallen from the grace of their baptism, also by the word of god. =john : . jesus answered, verily, verily, i say unto thee, except a man be born of water and of the spirit, he cannot enter into the kingdom of god.= = peter : . being born again, not of corruptible seed, but of incorruptible, by the word of god, which liveth and abideth forever.= _ . is the new birth necessary to our salvation?_ yes, indeed; except a man be born anew, he cannot see the kingdom of god. john : . [r. v.] =john : . that which is born of the flesh is flesh; and that which is born of the spirit, is spirit.= _ . what does the holy spirit further work in the believer?_ he sanctifies and preserves him. _ . what is sanctification?_ sanctification is the gracious work of the holy spirit whereby he day by day renews the believer more and more after the image of god. _ . how is the daily renewal accomplished?_ the old man, or sin, is put away more and more, and the new man, or the new spiritual life, appears more and more in all our conduct. =eph. : - . [r. v.] put away, as concerning your former manner of life, the old man, which waxeth corrupt after the lusts of deceit;= =and be ye renewed in the spirit of your mind,= =and put on the new man, which after god hath been created in righteousness and holiness of truth.= _ . how does this new conduct appear in the daily life of a christian?_ a christian denies himself, strives against the devil, the world, and his own flesh; he grows in love toward god and man, and seeks to do the will of god in all things. =matt. : . if any man will come after me, let him deny himself, and take up his cross, and follow me.= = cor. : . watch ye, stand fast in the faith, quit you like men, be strong.= = tim. : . fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.= _ . is the believer, then, justified and saved by his own good works?_ no; our best works avail nothing to this end: we must build our hope of salvation on christ alone and his righteousness. =luk. : . when ye shall have done all these things which are commanded you, say, we are unprofitable servants: we have done that which was our duty to do.= _ . what is the work of preservation done by the holy spirit?_ preservation is the gracious work of the holy spirit whereby he keeps us, through all temptations, in the true and living faith in jesus, until the end. =phil. : . [r. v.] he which began a good work in you will perfect it until the day of jesus christ.= _ . by what means does the holy spirit sanctify and preserve the believer?_ by the word of god and the lord's supper. _ . how does the holy spirit preserve the believer?_ he teaches and guides, corrects and comforts him. _ . what are they called whom the holy spirit thus sanctifies and preserves in faith?_ they are called the children of god; the elect of god; holy and beloved; members of the body of christ. in a body they make up the holy christian church. _ . what is the holy christian church?_ the holy christian church is the congregation of saints or true believers, where the word of god is preached and the sacraments are administered according to the ordinance of god. _ . why is the church called holy?_ the church is called holy because of the indwelling of the holy spirit, who performs his sanctifying work in all its members. for this reason the church is called holy, in spite of its sins and shortcomings. = peter : . ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.= _ . why is the church called universal?_ the church is called universal because its object is to gather all nations, and because it includes all true believers of all times and all places. _ . what is the state of the church on earth?_ the church of god on earth is militant. _ . who are the enemies of the church?_ the enemies of the church are the devil, the world, and our own flesh. its last enemy is death. _ . what will be the state of the church in heaven?_ it will be triumphant, because all its enemies are conquered. =rev. : , . after this i beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the lamb, clothed with white robes, and palms in their hands;= =and cried with a loud voice, saying, salvation to our god which sitteth upon the throne, and unto the lamb.= _ . is the holy christian church found in this place?_ yes; in the congregation, which in the scriptures is called "the body of jesus christ", and "the house of god." =eph. : , . tim. : .= _ . are all the members of the organized body, called a congregation, true christians?_ no; in this organized body both hypocrites and true christians are found. =matt. : - ; - .= _ . who are hypocrites?_ hypocrites are they who indeed make outward confession of christ, but who inwardly and in their conduct deny him. = tim. : . having a form of godliness, but denying the power thereof.= _ . should not the congregation remove these hypocrites from its midst?_ yes; the congregation should expel the openly ungodly and unbelieving; but it cannot judge concerning the secret thoughts of the heart. = cor. : . therefore put away from among yourselves that wicked person.= =matt. : - .= _ . who, then, are true christians and the real members of the congregation?_ they who believe in christ with all their heart, and confess him both in word and deed. =rom. : . for with the heart man believeth unto righteousness: and with the mouth confession is made unto salvation.= _ . what is the intimate fellowship called in which all true christians live with one another?_ the communion of saints. =eph. : - . there is one body, and one spirit, even as ye are called in one hope of your calling;= =one lord, one faith, one baptism,= =one god and father of all, who is above all, and through all, and in you all.= _ . what precious gift does the holy spirit bestow upon us in this christian church?_ in this christian church he daily forgives me and all believers all our sins. _ . but does a sanctified person need the forgiveness of sins every day?_ yes; because sanctification is never perfected in this life, and sin cleaves to a christian as long as he is in the world. _ . whom has god given power to declare the forgiveness of sins?_ the congregation, through its ministers. [absolution.] =matt. : . verily i say unto you, whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.= _ . what is required that a christian may receive the forgiveness of sins every day?_ that he repents every day, or that he daily feels his sins with deep shame and sorrow, confesses his sins to god, and earnestly seeks the grace of god in christ. _ . to whom should a repentant christian confess his sins?_ first of all to god; then, if he feels the need of it, to his pastor; finally to his neighbor, if he feels that he has wronged him in any way. =jas. : . confess your faults one to another, and pray one for another, that ye may be healed.= = john : . if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.= _ . what does the daily forgiveness of sins work in the christian?_ the daily renewal, or that he day by day becomes more and more thankful to god, and increases in child-like obedience and faithfulness. _ . what becomes of the soul of the believer when he dies?_ his soul goes home to god, where it rests from all strife and sorrow, in blessed fellowship with him, until the resurrection of the body. =luke : . verily i say unto thee, to-day shalt thou be with me in paradise.= =rev. : . blessed are the dead which die in the lord.= _ . what is the resurrection of the body?_ on the last day, when the lord jesus returns to earth, the bodies of the dead shall be made alive and shall be reunited with their souls. =john : , . the hour is coming, in which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment.= _ . what change shall then take place in the bodies of the believers?_ their bodies shall arise glorified and incorruptible, like unto the body of the risen lord jesus christ. = cor. : , . it is sown in corruption; it is raised in incorruption:= =it is sown in dishonor; it is raised in glory: it is sown in weakness; it is raised in power.= _ . where do all the risen go after the day of judgment?_ the chosen enter into life everlasting; the condemned, into eternal death. =matt. : . these shall go away into everlasting punishment; but the righteous into eternal life.= _ . what is life everlasting?_ life everlasting is the blessed state in which the chosen are free from all evil, and live forever in fellowship with their god and savior, praising god in the company of the holy angels, in everlasting peace and joy. =matt. : . then shall the king say unto them on his right hand, come, ye blessed of my father, inherit the kingdom prepared for you from the foundation of the world.= _ . what is eternal death?_ eternal death is a dreadful state of separation from god, and everlasting anguish and suffering in hell. =matt. : . then shall he also say unto them on the left hand, depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.= _ . who are thus condemned?_ all who continue in impenitence and unbelief until death. =john : . he that believeth on the son hath everlasting life: and he that believeth not the son shall not see life; but the wrath of god abideth on him.= _ . who, on the other hand, obtain life everlasting?_ all who continue steadfast in faith until death. =rev. : . [r. v.] be thou faithful unto death, and i will give thee the crown of life.= _ . why do you end your confession of faith with the word amen?_ because i know that what i here confess is certainly true. _ . what must you do that you may continue steadfast in faith and also increase therein?_ i will pray god every day graciously to help and strengthen me. part three. the lord's prayer. _ . what is prayer?_ prayer is the child-like communion of our hearts with god, in which we tell him all our needs, and earnestly seek some gift from him. _ . who should pray?_ all should pray; even little children. _ . but can all pray in this manner?_ no, not the impenitent; their hearts are not right with god, and they do not seek him earnestly. _ . in whose name must we pray?_ we must pray in the name of jesus. =john : . verily, verily, i say unto you, whatsoever ye shall ask the father in my name, he will give it you.= _ . what is meant by praying in the name of jesus?_ to pray in the name of jesus is to ask on the strength of what he has done for us, and his intercession with the father. _ . how should we pray?_ we should pray humbly, confidently as a child, and reverently. _ . when should we pray?_ the attitude of our hearts should be one of constant prayer, and our communion with god should not be confined to certain times and places, but we should speak with him whenever we feel the need of it. = thess. : . pray without ceasing.= =eph. : . praying always with all prayer and supplication in the spirit.= _ . for whom should we pray?_ we should pray not only for ourselves, but also for others,--even our enemies. = tim. : - . matt. : .= _ . for what should we pray?_ first of all we should pray for the spiritual gifts necessary to our salvation; but we may also pray for other gifts, both spiritual and temporal. =matt. : . seek ye first the kingdom of god and his righteousness; and all these things shall be added unto you.= = cor. : . covet earnestly the best gifts.= _ . what must we always remember when we pray for things not necessary to our salvation?_ we must always remember that god alone knows whether such a prayer answered would truly benefit us. when asking such gifts we should always add, "lord, if thou wilt". =matt. : . not as i will, but as thou wilt.= _ . who teaches us to pray well?_ the holy spirit, who is also called the spirit of prayer. =rom. : . we know not what we should pray for as we ought: but the spirit itself maketh intercession for us with groanings which cannot be uttered.= _ . which is the most perfect prayer?_ the most perfect prayer is the lord's prayer, which christ taught his own disciples. _ . repeat this prayer._ our father, who art in heaven; hallowed be thy name; thy kingdom come; thy will be done on earth, as it is in heaven; give us this day our daily bread; and forgive us our trespasses, as we forgive those who trespass against us; and lead us not into temptation; but deliver us from evil; for thine is the kingdom, and the power, and the glory, for ever and ever. amen. _ . why would god have us speak to him as "our father"?_ god would hereby tenderly invite us to believe that he is truly our father, and we are truly his children, so that we may ask of him with all cheerfulness and confidence, as dear children ask of their dear father. _ . who alone can confidently call god father?_ god's children alone can call god their father. _ . why would god have us say "our father" and not only "my father"?_ because he would have us pray with one another and for one another, in spiritual fellowship. _ . what is the importance of the words "who art in heaven"?_ by these words we are reminded of the exalted love and power of our heavenly father, far above that of any earthly father. =matt. : . if ye then, being evil, know how to give good gifts unto your children, how much more shall your father which is in heaven give good things to them that ask him?= the first petition. =hallowed be thy name.= _that is_, the name of god is indeed holy in itself; but we pray in this petition that it may be hallowed also among us. this is done when the word of god is rightly taught, and when we as the children of god live holy lives in obedience to the word. this grant us, heavenly father! but he that teaches and lives otherwise than the word of god teaches, profanes the name of god among us. from this preserve us, heavenly father! _ . what do you pray for in the first petition?_ i pray that the name of god may be hallowed among us. =ps. : . blessed be his glorious name forever: and let the whole earth be filled with his glory.= _ . when is the name of god hallowed among us?_ when the word of god is rightly taught and is received into our hearts. _ . when do we hallow the name of god among our fellow men?_ we hallow the name of god when we freely confess it before men in accordance with the word, and when we as god's children live holy lives in obedience to the word. =matt. : . let your light so shine before men, that they may see your good works, and glorify your father which is in heaven.= =matt. : . whosoever therefore shall confess me before men, him will i confess also before my father which is in heaven.= _ . who profanes the name of god?_ he that teaches and lives otherwise than the word of god teaches, profanes the name of god. =rom. : . [r. v.] the name of god is blasphemed among the gentiles because of you.= the second petition. =thy kingdom come.= _that is_, the kingdom of god comes indeed of itself, without our prayer, but we pray in this petition that it may come also to us. this is done when our heavenly father gives us his holy spirit, so that by his grace we believe the word of god, and live holy and christ-like lives here in time, and in heaven forever. _ . what do you pray for in the second petition?_ i pray that the kingdom of god may come. _ . what is meant, in a particular sense, by the kingdom of god which you pray for in this petition?_ . the kingdom of grace, in which christ makes every believer a partaker of righteousness, peace, and joy in the holy spirit; and . the kingdom of glory in heaven, where the chosen live with christ in perfect happiness. _ . what is meant by saying that the kingdom of god comes to us?_ it means that we become partakers in it. _ . when does the kingdom of god come to us?_ the kingdom of god comes to us when our heavenly father gives us his holy spirit, so that by his grace we believe the word of god. _ . what does the holy spirit work in them who thus by faith have become partakers in the kingdom of god?_ they live holy and christ-like lives here in time, and in heaven forever. the third petition. =thy will be done on earth, as it is in heaven.= _that is_, the good and gracious will of god is done indeed without our prayer; but we pray in this petition that it may be done also among us. this is done when god brings to nothing all evil plans and purposes of the devil, the world, and our own flesh, that would hinder the hallowing of his name and the coming of his kingdom. on the other hand, it is the good and gracious will of god to strengthen us and keep us steadfast in his word and in faith, until death. _ . what do you pray for in the third petition?_ i pray that the will of god may be done among us on earth, as it is in heaven. _ . what is the will of god?_ it is the will of god that all his rational creatures should praise him forever in perfect holiness and happiness. _ . where is the will of god done in this manner?_ in heaven, where the holy angels praise god in undisturbed peace and joy. =ps. : , . bless the lord, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word.= =bless ye the lord, all ye his hosts; ye ministers of his, that do his pleasure.= _ . when is the will of god done among us, as it is in heaven?_ when god brings to nothing all evil plans and purposes that would hinder the hallowing of his name and the coming of his kingdom, and when god strengthens us and keeps us steadfast in his word and in faith, until death. _ . who seek to prevent the will of god from being done among us?_ the devil, the world, and our own flesh. _ . who, on the other hand, will help us to do the will of god?_ god, who is merciful and faithful, will himself help us to do his will. = thess. : . faithful is he that calleth you, who also will do it.= the fourth petition. =give us this day our daily bread.= _that is_, god gives daily bread indeed without our prayer even to the wicked; but we pray in this petition that he would help us to appreciate his benefits, that we may receive our daily bread with thanksgiving. by daily bread is meant all those things which are needed for our support and well-being in life, as food and clothing, home and property, happy family relations, a good government, favorable weather, peace and health, faithful friends, good neighbors, and the like. _ . what do you pray for in the fourth petition?_ i pray god to give me daily bread. _ . what is meant by daily bread?_ by daily bread is meant all those things which are needed for our support and well-being in life, as food and clothing, home and property, etc. _ . of what does the word "daily" remind you?_ i must be content with that which god gives me. =prov. : . give me neither poverty nor riches: feed me with food convenient for me.= = tim. : . godliness with contentment is great gain.= _ . why are the words "this day" added?_ they are added that i should not be anxious for the morrow, but let each day bear its own burdens. =matt. : .= _ . does god give daily bread to those only who pray for it?_ no; he gives daily bread also to the wicked, but they receive it without thanksgiving, and miss his blessing. =matt. : . he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.= _ . how should the children of god receive their daily bread?_ they should ask god to bless their daily bread, and return him thanks for it. =prov. : . the blessing of the lord maketh rich.= _ . need we not work for our daily bread when we pray for it every day?_ yes; god wants us to be diligent, each in our calling, trusting in his help. =gen. : . in the sweat of thy face shalt thou eat bread.= = thess. : . if any would not work, neither should he eat.= the fifth petition. =and forgive us our trespasses, as we forgive those who trespass against us.= _that is_, we pray in this petition that our father in heaven would not look upon our sins, nor, on account of them, deny our prayer; for we are not worthy of anything we ask, neither have we deserved it; but we pray that he would give it to us out of his mercy; for we sin every day, and deserve nothing but punishment. and we on our part will heartily forgive those who have sinned against us, and return good for evil. _ . what do you pray for in the fifth petition?_ i pray god to forgive us our trespasses. _ . what is implied by the word "trespasses"?_ thereby is implied our guilt or debt to god, which we have brought upon ourselves by our sins. _ . can we feel assured that god will forgive us this debt?_ yes; jesus christ has paid for all our sins. _ . why must the believer ask the forgiveness of sins every day?_ because he sins every day, and is always in need of forgiveness. _ . what do we confess to god in this petition?_ we confess that we are not worthy of the least of that which we ask, neither have we deserved it; but we pray that he would give it to us out of his mercy. _ . what do we promise god in this petition, while asking his forgiveness?_ we promise to forgive those who trespass against us, and return good for evil. =luke : . condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven.= =matt. : - .= the sixth petition. =and lead us not into temptation.= _that is_, god indeed tempts no one, but we pray in this petition that he would guard and keep us from the devil, the world, and our own flesh, that we fall not, through their deceit, into unbelief, despair, or other sins; but we pray that although we be thus tempted, we may overcome the temptation, and remain victorious. _ . what do you pray for in this petition?_ i pray god not to lead us into temptation. _ . what is meant by temptation?_ by temptation is meant opportunities that invite to sin. _ . does god give us such opportunities in order that we may sin?_ by no means; god, who is holy and loving, does not tempt any one to sin. =james : . let no man say when he is tempted, i am tempted of god: for god cannot be tempted with evil, neither tempteth he any man.= _ . why then does god permit us to be tempted?_ god permits us to be tempted in order to try us, and in order that it may be seen whether we have true faith, love, and patience. =read gen. : - .= _ . who, on the other hand, tempt us to sin?_ the devil, the world, and our own flesh, tempt us to sin. _ . how does the devil tempt us?_ the devil tempts us by putting evil thoughts into our minds. _ . how does the world tempt us?_ the world tempts us by threats, attractive invitations, and bad example. =prov. : . my son if sinners entice thee, consent thou not.= _ . how does our flesh tempt us?_ our own flesh tempts by its evil desires. =james : . every man is tempted when he is drawn away of his own lust, and enticed.= _ . can we ever be free from temptations in this world?_ no; the conditions of this present life are such that temptations must follow, and we need them for our bringing up in the kingdom of god. =matt. : . it must needs be that offences come.= _ . what, then, do we mean when we ask god not to lead us into temptation?_ we pray that when he finds it good for us to be tempted, he will guard and keep us, so that we may in the end be victorious. = cor. : . god is faithful who will not suffer you to be tempted above that ye are able.= _ . what are our weapons against temptation?_ we must use the word of god, watch and pray, and take care not to invite temptation. =matt. : . watch and pray, that ye enter not into temptation.= =eph. : . take unto you the whole armour of god, that ye may be able to withstand in the evil day, and having done all, to stand.= the seventh petition. =but deliver us from evil.= _that is_, we pray in this petition, in general, that our father in heaven would deliver us from all evil, affecting body and soul, property and honor, and at last grant us a blessed end, and graciously take us from this world of sorrow to himself in heaven. _ . what do you pray for in the seventh petition?_ i pray god to deliver us from evil. _ . from what evil do you pray god to deliver us in this petition?_ i pray god to deliver us from all sin that still clings to us, and from all the destructive effects of sin upon soul and body, property and honor. _ . can we expect to be entirely free from all evil while in this world?_ no, we cannot; but we pray god in this petition to deliver us more and more from all evil, and at last grant us a blessed end, and graciously take us from this world of sorrow to himself in heaven. =phil. : . i have a desire to depart, and to be with christ; which is far better.= _ . what are the closing words of the lord's prayer?_ =for thine is the kingdom, and the power, and the glory, for ever and ever. amen.= _ . of what do these words remind us?_ we should remember that god is able to answer our prayer, and that the glory belongs to him alone, when we get according to our prayer. _ . what is the meaning of the word "amen"?_ its meaning is, surely; so be it. _ . why is this word added?_ it is added in order that i may be fully assured that these petitions are acceptable to our father in heaven, and are heard by him. _ . how can i feel assured of this?_ god himself has commanded us to pray, and has added this promise to hear us: amen, amen; that is, surely; so be it. _ . does this promise hold good only when we use the lord's prayer?_ no; god hears every prayer offered up according to his will. =matt. : . ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.= _ . does god always answer our prayer as we desire?_ no; he often answers our prayer by giving us something else and something better than we ask or think. =eph. : . god is able to do exceeding abundantly above all that we ask or think.= _ . does god answer our prayer at once?_ sometimes; but he often delays his answer in order to strengthen our faith and our hope. _ . in speaking with god, should we only ask for the good things which we like to get?_ no; we must also return him thanks for the blessings which we have received. =eph. : . giving thanks always for all things unto god and the father in the name of our lord jesus christ.= the sacraments. _ . what is a sacrament?_ a sacrament is a holy ordinance made by god himself, in which he gives and confirms his invisible grace through outward and visible means. _ . which are the sacraments of the christian church?_ they are baptism and the lord's supper. part four. the sacrament of baptism. _ . what is baptism?_ baptism is not water alone, but it is water comprehended in god's command, and united with his word. _ . what is god's command concerning baptism?_ it is given in the words of christ in the last chapter of matthew: "=all power is given unto me in heaven and in earth. go ye therefore, and teach all nations, baptizing them in the name of the father, and of the son, and of the holy ghost: teaching them to observe all things whatsoever i have commanded you: and, lo, i am with you alway, even unto the end of the world.=" _ . in whose name then are you baptized?_ i am baptized in the name of the father, and of the son, and of the holy ghost. _ . explain this further._ in baptism i have entered into fellowship with the triune god, the father, the son, and the holy ghost; i have become his own, and have been made heir of all his gracious gifts. _ . is the baptism of little children in agreement with christ's command?_ yes; christ himself has said: "suffer the little children to come unto me, and forbid them not: for of such is the kingdom of god." =mark : . john : .= _ . who should administer baptism?_ baptism should be administered by the minister of the church, but when necessary it may be administered by any christian. _ . what benefit do we have from baptism?_ baptism works the forgiveness of sins, delivers from death and the devil, and gives everlasting life to all who believe what the word and promise of god declare. _ . what is god's promise concerning baptism?_ it is given in the words of christ in the sixteenth chapter of mark: "=he that believeth and is baptized shall be saved; but he that believeth not shall be condemned.=" _ . how does baptism save us from sin, death, and the devil?_ in baptism we come into fellowship with christ, and are made partakers in his redemption. =gal. : . as many of you as have been baptized into christ have put on christ.= =rom. : , .= _ . how can water do such great things?_ it is not water indeed that does it, but the word of god, which is in and with the water, and faith which trusts this word of god in the water. for without the word of god, the water is water alone, and no baptism. but with the word of god it is a baptism, that is, a gracious water of life and a washing of regeneration in the holy ghost. =titus : - . according to his mercy he saved us, by the washing of regeneration, and renewing of the holy ghost;= =which he shed on us abundantly through jesus christ our savior;= =that being justified by his grace, we should be made heirs according to the hope of eternal life.= _ . why is baptism called the "washing of regeneration"?_ because the holy spirit in baptism cleanses us from sin, and gives us a new spiritual life. = pet. : . baptism is not the putting away of the filth of the flesh, but the answer of a good conscience toward god, by the resurrection of jesus christ.= _ . is not baptism also called a covenant?_ yes; baptism is a covenant; in baptism god gives us a new life and his grace, and we promise him to renounce the devil, and all his works, and all his ways, and to believe in the father, the son, and the holy spirit. _ . who enjoy the blessings that god promises in baptism?_ all who remain in the covenant of their baptism. _ . when does he who was baptized as a child confirm the covenant of his baptism?_ at his confirmation, when he renews the covenant of his baptism in the midst of the assembled congregation, having first been instructed in god's word. _ . is it possible to remain in the covenant of baptism?_ yes; by the grace of god it is possible. =phil. : . i can do all things through christ which strengtheneth me.= _ . what must we do to remain in the grace of our baptism?_ we must watch and pray, and make diligent use of the word of god and the lord's supper. _ . in what ways may we break the covenant of our baptism?_ . when we little by little forget our covenant, resist the holy spirit, and neglect prayer, so that we become more and more worldly-minded. . when we fall in coarse and open sins. _ . will not god again receive us when we have broken the covenant of our baptism?_ yes; god has not broken his part of the covenant, and when we again turn to him, he is always glad to receive us. =luke : . he arose, and came to his father. but when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.= _ . how does a repentant sinner get courage to return to god?_ he gets courage from considering the tender gospel invitation of christ, and from seeking god in prayer. =matt. : . come unto me, all that labor and are heavy laden, and i will give you rest.= _ . does not also he who remains true to the covenant of his baptism need repentance?_ yes; he needs daily repentance and daily renewal. =see .= _ . what does the baptizing with water signify?_ it signifies that the old man in us should, by daily sorrow and repentance, be drowned and die, with all sins and evil desires; and again a new man daily appear more and more, who shall live before god in righteousness and purity forever. _ . what is meant by saying that the old man in us should die, and the new man appear more and more?_ sin should be rooted out from us through daily sorrow and repentance, and our love to god and man should grow up within us more and more, so that it may appear in all our conduct that we have the mind of christ. =rom. : . we are buried with christ by baptism into death: that like as christ was raised up from the dead by the glory of the father, even so we also should walk in newness of life.= _ . what are the duties of sponsors?_ they should pray for the child whose baptism they have witnessed, they should remember the covenant of their own baptism, and afterwards, as far as possible, see that the child is brought up in the fear of god. part five. the sacrament of the lord's supper. _ . what is the lord's supper?_ it is the true body and blood of our lord jesus christ, under bread and wine, instituted by christ himself for christians to eat and to drink. _ . repeat the words of institution._ "=our lord jesus christ, in 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; this do in remembrance of me.= "=after the same manner, also, when he had supped, he took the cup, and when he had given thanks, he gave it to them, saying, drink ye all of it; this cup is the new testament in my blood, which is shed for you, and for many, for the remission of sins; this do, as oft as ye drink it, in remembrance of me.=" _ . when did jesus institute the lord's supper?_ in the night in which he was betrayed to death; it is therefore called the lord's supper. _ . is it important to note the time when jesus instituted the lord's supper?_ yes; for it shows the loving care of our savior, who just before his suffering and death thought more of us than of himself. _ . what do we receive in the lord's supper?_ in and with the bread and the wine we receive the body and blood of christ, which he gave up in death for us. _ . how do you know this?_ christ says concerning the bread: "take, eat; this is my body." concerning the wine he says: "drink ye all of it; this cup is the new testament in my blood." _ . what is meant by "new testament" in this connection?_ thereby is meant the new covenant which god has made and sealed with the blood of jesus. = cor. : . 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?= _ . what, therefore, makes the bread and the wine a sacrament of the body and blood of christ?_ god's own word which is added to the bread and the wine; for as luther says, "bread and wine alone are but bread and wine; but being united with the word of god, they are truly the body and blood of christ. for as the mouth of christ speaks, so it is; he can neither lie nor deceive." _ . for whom is the lord's supper intended?_ the lord's supper is intended for true christians, who are of age and understanding to prove themselves. = cor. : . [r. v.] let a man prove himself, and so let him eat of the bread, and drink of the cup.= _ . what benefit do we have from the lord's supper?_ it is shown by these words: "given and shed for you, for the remission of sins;" namely, that in the sacrament forgiveness of sins, life, and salvation are given us through these words. for where there is forgiveness of sins, there is also life and salvation. _ . but does not the believer have the forgiveness of sins before he partakes of the lord's supper?_ yes; the believer has the forgiveness of sins through baptism and the word. _ . how, then, can the forgiveness of sins in a particular sense be connected with this sacrament?_ because in the lord's supper we receive the body and blood of christ, which were offered up for us, as a sure pledge of the forgiveness of sins. _ . in what way does the believer get life and salvation through this sacrament?_ through this sacrament the believer is brought into spiritual fellowship with his lord and savior, who imparts himself to him and thus preserves and strengthens him in faith, hope, and love unto eternal life. =john : . he that eateth my flesh, and drinketh my blood, dwelleth in me, and i in him.= _ . does not the sacrament of the lord's supper also bring about a more intimate fellowship between believers?_ yes; believers are united in a closer fellowship through partaking in common of the lord jesus and eternal life in him. = cor. : . for we being many are one bread, and one body: for we are all partakers of that one bread.= _ . how can bodily eating and drinking do such great things?_ it is not the eating and drinking, indeed, that does it, but the words which stand here: "given and shed for you, for the remission of sins." these words, together with the bodily eating and drinking, are the chief thing in the sacrament; and he that believes these words, has what they say and mean, namely, the forgiveness of sins. _ . is it of little importance how we receive the lord's supper?_ by no means; we must be prepared when we go to partake of these gifts. it is much worse to go to the lord's supper unprepared and unworthily than not to go at all. _ . who, then, receive this sacrament worthily?_ fasting and bodily preparation are indeed a good outward practise; but he alone is truly worthy and well prepared, who believes these words: "given and shed for you, for the remission of sins." but he who believes not these words is unworthy and unprepared. the words, "=for you=" require truly believing hearts. _ . who, then, is rightly prepared to partake of the lord's supper?_ he who believes these words: "given and shed for you, for the remission of sins." _ . what is meant by "believing" these words?_ thereby is meant that we heartily feel our sin and unworthiness before god, but also that we confidently accept for ourselves the grace of our lord jesus christ. _ . who partake of the lord's supper unworthily?_ they who do not feel nor repent their sins, and who do not from their heart believe in jesus. = cor. : . he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the lord's body.= _ . why do such unconverted persons partake of the lord's supper?_ they do so either from custom or habit, or because they are ashamed to neglect the lord's supper, or again because they mean to please god by this outward obedience. _ . should such persons be admitted to the lord's supper?_ no. =matt : . give not that which is holy unto the dogs, neither cast ye your pearls before swine.= _ . what must we do in order that we may not partake of the lord's supper unworthily?_ we must prayerfully search our own hearts as in the presence of god, whether we repent our sins and believe in jesus christ, and whether we have an honest purpose to abstain from even our bosom sins. = cor. : .= _ . how often should we partake of the lord's supper?_ christ has not told us how often we should partake, but he has said, "this do, as often as ye drink it, in remembrance of me". _ . what should move us to partake of the lord's supper often?_ first of all, the command and promise of our lord and savior; then, our own great need, which is the reason for our father's tender invitation and promise of grace. _ . what are the common causes for the neglect of the lord's supper?_ spiritual dullness and indifference, a worldly mind, pride, and disregard for god's grace and ordinance. _ . should the feeling of our own unworthiness keep us away from the lord's supper?_ no; the more we feel our own unworthiness, and the more we sincerely long for god's forgiveness, the more worthy are we to receive his grace. =matt. : . blessed are the poor in spirit: for theirs is the kingdom of heaven.= = pet. : . god giveth grace to the humble.= _ . what must we do when we receive the lord's supper?_ we must remember our savior and his death. =luke : . this do in remembrance of me.= _ . how should we remember christ's death?_ we should earnestly fix our mind upon the suffering and death of christ, so that we may be strengthened in faith and in love to him, who loved us unto death. = cor. : . as often as ye eat this bread, and drink this cup, ye do show the lord's death till he come.= _ . what should be our conduct when we have received the lord's supper?_ we should quietly think of the great love which god has shown us, and heartily thank him for it; not only for a few days, but always, keep near to jesus, show his death in word and act, and in a sanctified life prove that the body and blood of christ have power to cleanse from sin. = pet. : . who his own self bore our sins in his own body on the tree, that we, being dead to sins, should live unto rigtheousness: by whose stripes ye were healed.= _ . is he who thus believes and lives in fellowship with christ sure to be saved?_ yes; when he continues steadfast in faith until death. =matt. : . he that shall endure unto the end, the same shall be saved.= =rev. : . be thou faithful unto death, and i will give thee a crown of life.= transcriber's note * obvious punctuation and spelling errors repaired. * text enclosed between equal signs was in bold face in the original (=bold=). louis, class of historical introductions to the symbolical books of the evangelical lutheran church by f. bente i. the book of concord, or the concordia. . general and particular symbols. book of concord, or concordia, is the title of the lutheran _corpus doctrinae, i.e._, of the symbols recognized and published under that name by the lutheran church. the word symbol, _sumbolon,_ is derived from the verb _sumballein,_ to compare two things for the purpose of perceiving their relation and association. _sumbolon_ thus developed the meaning of _tessara,_ or sign, token, badge, banner, watchword, parole, countersign, confession, creed. a christian symbol, therefore, is a mark by which christians are known. and since christianity is essentially the belief in the truths of the gospel, its symbol is of necessity a confession of christian doctrine. the church, accordingly, has from the beginning defined and regarded its symbols as a rule of faith or a rule of truth. says augustine: "symbolum est regula fidei brevis et grandis: brevis numero verborum, grandis pondere sententiarum. a symbol is a rule of faith, both brief and grand: brief, as to the number of words, grand, as to the weight of its thoughts." cyprian was the first who applied the term symbol to the baptismal confession, because, he said, it distinguished the christians from non-christians. already at the beginning of the fourth century the apostles' creed was universally called symbol, and in the middle ages this name was applied also to the nicene and the athanasian creeds. in the introduction to the book of concord the lutheran confessors designate the augsburg confession as the "symbol of our faith," and in the epitome of the formula of concord, as "our symbol of this time." symbols may be divided into the following classes: . ecumenical symbols, which, at least in the past, have been accepted by all christendom, and are still formally acknowledged by most of the evangelical churches; . particular symbols, adopted by the various denominations of divided christendom; . private symbols, such as have been formulated and published by individuals, for example, luther's confession of the lord's supper of . the publication of private confessions does not necessarily involve an impropriety; for according to matt. , and pet. , not only the church as a whole, but individual christians as well are privileged and in duty bound to confess the christian truth over against its public assailants. self-evidently, only such are symbols of particular churches as have been approved and adopted by them. the symbols of the church, says the formula of concord, "should not be based on private writings, but on such books as have been composed, approved, and received in the name of the churches which pledge themselves to one doctrine and religion." (conc. trigl., , .) not being formally and explicitly adopted by all christians, the specifically lutheran confessions also are generally regarded as particular symbols. inasmuch, however, as they are in complete agreement with holy scripture, and in this respect differ from all other particular symbols, the lutheran confessions are truly ecumenical and catholic in character. they contain the truths believed universally by true christians everywhere, explicitly by all consistent christians, implicitly even by inconsistent and erring christians. christian truth, being one and the same the world over is none other than that which is found in the lutheran confessions. . the german book of concord. the printing of the official german edition of the book of concord was begun in under the editorship of jacob andreae. the th of june, , however, the fiftieth anniversary of the presentation of the augsburg confession to emperor charles v, was chosen as the date for its official publication at dresden and its promulgation to the general public. following are the contents of one of the five dresden folio copies which we have compared: . the title-page, concluding with the words, "mit churf. g. zu sachsen befreiung. dresden mdlxxx." . the preface, as adopted and signed by the estates at jueterbock in , which supplanted the explanation, originally planned, of the theologians against the various attacks made upon the formula of concord. . the three ecumenical symbols. . the augsburg confession of . . the apology of . . the smalcald articles of , with the appendix, "concerning the power and supremacy of the pope." . luther's small catechism, omitting the "booklets of marriage and baptism," found in some copies. . luther's large catechism. . the formula of concord, with separate title-pages for the epitome and the solida declaratio, both dated . . the signatures of the theologians, etc., amounting to about , . . the catalogus testimoniorum, with the superscription "appendix" (found in some copies only). the preface is followed by a _privilegium_ signed by elector august and guaranteeing to matthes stoeckel and gimel bergen the sole right of publication, a document not found in the other copies we compared. the formula of concord is followed by a twelve-page index of the doctrines treated in the book of concord, and the list of signatures, by a page containing the trade-mark of the printer. the center of this page features a cut inscribed, "matthes stoeckel gimel bergen ." the cut is headed by ps. , . : "ich danke dem herrn von ganzem herzen und erzaehle all deine wunder. ich freue mich und bin froehlich in dir und lobe deinen namen, du allerhoechster. i thank the lord with all my heart and proclaim all thy wonders. i am glad and rejoice in thee, and praise thy name, thou most high." under the cut are the words: "gedruckt zu dresden durch matthes stoeckel. anno . printed by matthes stoeckel, dresden, ." in a letter dated november , , martin chemnitz speaks of two dresden folio editions of the german book of concord, while feuerlinus, in , counts seven dresden editions. as a matter of fact, the dresden folio copies differ from one another, both as to typography and contents. following are the chief differences of the latter kind: . only some copies have the liturgical forms of baptism and of marriage appended to the small catechism. . the catalogus is not entitled "appendix" in all copies, because it was not regarded as a part of the confession proper. . in some copies the passage from the augsburg confession, quoted in art. , of the solida declaratio, is taken, not from the mainz manuscript, but from the quarto edition of , which already contained some alterations. . some copies are dated , while others bear the date or . dr. kolde gives it as his opinion that in spite of all these and other (chiefly typographical) differences they are nevertheless all copies of one and the same edition, with changes only in individual sheets. (_historische einleitung in die symbolischen buecher der ev.-luth. kirche,_ p. .) dr. tschackert inclines to the same view, saying: "such copies of this edition as have been preserved exhibit, in places, typographical differences. this, according to polycarp leyser's _kurzer und gegruendeter bericht,_ dresden, (kolde, ), is due to the fact that the manuscript was rushed through the press and sent in separate sheets to the interested estates, and that, while the forms were in press, changes were made on the basis of the criticisms sent in from time to time, yet not equally, so that some copies differ in certain sheets and insertions." (_die entstehung der luth. und der ref. kirchenlehre,_ , p. .) however, while this hypothesis explains a number of the variations in the dresden folio copies, it does not account for all of them especially not for those of a typographical nature. in one of the five copies which we compared, the title-page, radically differing from the others, reads as follows: "formula concordiae. das ist: christliche, heilsame reine vergleichunge, in welcher die goettliche leer von den vornembsten artikeln vnserer wahrhafftigen religion, aus heiliger schrift in kurtze bekanntnues oder symbola vnd leerhafte schrifften,: welche allbereit vor dieser zeit von den kirchen gottes augspurgischer confession, angenommen vnd approbiert:, verfasset. sampt bestendiger, in gottes wort wolgegruendeter, richtiger, endlicher widerholung, erklerung und entscheidung deren streit, welche vnter etlichen theologen, so sich zu ermelter confession bekant, fuergefallen. alles nach inhalt der heiligen schrifft, als der einigen richtschnur der goettlichen wahrheit, vnd nach anleitung obgemeldter in der kirchen gottes, approbierten schrifften. auff gnedigsten, gnedigen, auch guetigsten beuehl, verordnung und einwilligung nach beschriebener christlichen churfuersten, fuersten vnd stende des heiligen roemischen reichs deutscher nation, augspurgischer confession, derselben landen, kirchen, schulen vnd nachkommen zum trost vnd besten in druck vorfertiget. m. d. lxxix." ("formula of concord, that is, christian, wholesome, pure agreement, in which the divine doctrine of the chief articles of our true religion have been drawn up from the holy scripture in short confessions or symbols and doctrinal writings, which have already before this time been accepted and approved by the churches of god of the augsburg confession, together with a firm, scripturally well-founded, correct, final repetition, explanation and decision of those controversies which have arisen among some theologians who have subscribed to said confession, all of which has been drawn up according to the contents of holy scripture, the sole norm of divine truth, and according to the analogy of the above-named writings which have the approval of the churches of god. published by the most gracious, kind, and benevolent command, order, and assent of the subscribed christian electors, princes, and estates of the holy roman empire, of the german nation, of the augsburg confession, for the comfort and benefit of said lands churches, schools, and posterity. .") apart from the above title this copy differs from the others we examined in various ways everywhere (at four different places) it bears the date , which, on the chief title-page, however, seems to have been entered in ink at a later date. also the place of publication, evidently dresden, is not indicated. two variations are found in the preface to the book of concord, one an omission, the other an addition. the signatures of the princes and estates to the preface are omitted. material and formal differences are found also on the pages containing the subscriptions of the theologians to the formula of concord; and the catalogus is lacking entirely. the typography everywhere, especially in the portions printed in roman type, exhibits many variations and divergences from our other four copies, which, in turn, are also characterized by numerous typographical and other variations. the copy of which, above, we have given the contents is dated throughout . our third copy bears the same date , excepting on the title-page of the solida declaratio, which has . in both of these copies the typography of the signatures to the book of concord is practically alike. in our fourth copy the date is found on the title-page of the concordia, the catalogus, and the appended saxon church order, which covers pages, while the title-pages of the epitome and the declaratio and the page carrying the printer's imprint are all dated . in this copy the typography of the signatures closely resembles that of the copy dated everywhere . in our fifth dresden folio copy, the title-page of the book of concord and the catalogus are dated , while the title-pages of the epitome and solida declaratio are dated . this is also the only copy in which the catalogus is printed under the special heading "appendix." in view of these facts, especially the variation of the roman type in all copies, kolde's hypothesis will hardly be regarded as firmly established. even if we eliminate the copy which is everywhere dated , the variations in our four remaining dresden folio copies cannot be explained satisfactorily without assuming either several editions or at least several different compositions for the same edition, or perhaps for the two editions mentioned by chemnitz. feuerlinus distinguishes seven dresden editions of the book of concord--one, printed for the greater part in , the second, third, and fourth in , the fifth in , the sixth also in , but in quarto, and the seventh in , in folio. (_bibliotheca symbolica,_ , p. .) a copy like the one referred to above, which is everywhere dated , does not seem to have come to the notice of feuerlinus. in the copy of the tuebingen folio edition which is before us, the index follows the preface. the appendices of the small catechism are omitted, likewise the superscription appendix of the catalogus. our copy of the heidelberg folio edition of omits the catalogus and adds the apology of the book of concord of , as also the refutation of the bremen pastors of the same year. a copy of the magdeburg quarto edition lying before us has the year on the title-pages of the book of concord, the epitome, the declaratio, and the catalogus. the preface is followed by three pages, on which joachim frederick guarantees to "thomas frantzen buchvorlegern" (thomas frantzen, publishers) the sole right of publication for a period of five years, and prohibits the introduction of other copies, excepting only those of the dresden folio edition of . luther's booklets of marriage and of baptism are appended to the small catechism, and to the large catechism is added "eine kurze vermahnung zu der beicht, a brief exhortation to confession." (none of the dresden folio copies we compared contain these appendices, nor are they found in the latin editions of and .) the index is followed by a page of corrected misprints. the last page has the following imprint: "gedruckt zu magdeburg durch johann meiszner und joachim walden erben, anno , printed at magdeburg by john meissner's and joachim walden's heirs. in the year ." . the latin concordia. even before the close of , selneccer published a latin concordia containing a translation of the formula of concord begun by lucas osiander in and completed by jacob heerbrand. it was a private undertaking and, owing to its numerous and partly offensive mistakes, found no recognition. thus, for instance, the passage of the tractatus "de potestate et primatu papae" in sec. : "christ gives the highest and final judgment to the church," was rendered as follows: "et christus summum et ultimum ferculum apponit ecclesiae." (p. .) besides, selneccer had embodied in his concordia the objectionable text of the augsburg confession found in the octavo edition of , which melanchthon had altered extensively. the necessary revision of the latin text was made at the convention in quedlinburg during december, , and january, , chemnitz giving material assistance. the revised edition, which constitutes the latin _textus receptus_ of the formula of concord, was published at leipzig in . aside from many corrections, this edition contains the translation of the formula of concord as already corrected by selneccer in for his special latin-german edition, and afterwards thoroughly revised by chemnitz. the texts of the augsburg confession and the apology follow the _editio princeps_ of . the , signatures, embodied also in the latin edition of , were omitted, lest any one might complain that his name was appended to a book which he had neither seen nor approved. in keeping herewith, the words in the title of the book of concord: "_et nomina sua huic libro subscripserunt_--and have subscribed their names to this book," which mueller retained in his edition, were eliminated. the title-page concludes as in the edition of , the word "denuo" only being added and the date correspondingly changed. on the last two pages of this edition of selneccer refers to the edition of as follows: "antea publicatus est liber christianae concordiae, latine, sed privato et festinato instituto, before this the book of concord has been published in latin, but as a private and hasty undertaking." in the edition of , the text of the small catechism is adorned with biblical illustrations. among the later noteworthy editions of the book of concord are the following: tuebingen ; leipzig, , ; stuttgart , . editions furnished with introductions or annotations or both: h. pipping, ; s.j. baumgarten, ; j.w. schoepff, part i, , part ii, ; f.a. koethe, ; j.a. detzer, ; f.w. bodemann, . in america the entire book of concord was printed in german by h. ludwig, of new york, in , and by the concordia publishing house of st. louis, mo., in . in leipzig, latin editions appeared in the years , , , , , , , . adam rechenberg's edition "with an appendix in three parts and new indices" (_cum appendice tripartita et novis indicibus_) saw five editions-- , , , , . we mention also the edition of pfaffius, ; tittmann, ; h.a.g. meyer, , containing a good preface; karl hase, in his editions of , , and , was the first to number the paragraphs. reineccius prepared a german-latin edition in . this was followed in by the german-latin edition of johann georg walch. mueller's well-known german-latin concordia saw eleven editions between and . since it appears with historical introductions by th. kolde. . english translations. all of the lutheran symbols have been translated into the english language repeatedly. in richard tavener prepared the first translation of the augsburg confession. cranmer published, in , "a short instruction into the christian religion," essentially a translation of the ansbach-nuernberg sermons on the catechism. in a translation of the german text of the augsburg confession with "preliminary observations" was published at newmarket, va., by charles henkel, prof. schmidt of the seminary at columbus o., assisting in this work. the introduction to the newmarket book of concord assigns henkel's translation of the augsburg confession to the year . our copy, however, which does not claim to be a second edition, is dated . in his _popular theology_ of , s.s. schmucker offered a translation of the latin text, mutilated in the interest of his _american lutheranism._ hazelius followed him with a translation in . in , ludwig, of new york, issued a translation of the german text of the unaltered augsburg confession, as well as of the introduction, prepared by c.h. schott, together with the ecumenical symbols, also with introductions. the title-page of our copy lists the price of the book at / cents. c.p. krauth's translation of the augsburg confession appeared in . the first complete translation of the german text of the entire book of concord was published in by the publishing house of solomon d. henkel & bros., at newmarket, va. in this translation, however, greater stress was laid on literary style than upon an exact reproduction of the original. ambrose and socrates henkel prepared the translation of the augsburg confession, the apology, the smalcald articles, the appendix, and the articles of visitation. the small catechism was offered in the translation prepared by david henkel in . the large catechism was translated by j. stirewalt; the epitome, by h. wetzel; the declaratio, by j.r. moser. the second, improved edition of contained a translation of the augsburg confession by c. philip krauth, the apology was translated by w.f. lehmann, the smalcald articles by w.m. reynolds, the two catechisms by j.g. morris, and the formula of concord together with the catalogus by c.f. schaeffer. in both editions the historical introductions present a reproduction of the material in j.t. mueller's _book of concord._ in a new english translation of the entire book of concord, together with introductions and other confessional material, appeared in two volumes, edited by dr. h.e. jacobs. the first volume of this edition embraces the confessional writings of the lutheran church. it contains c.p. krauth's translation of the augsburg confession as revised for schaff's _creeds of christendom._ jacobs translated the apology (from the latin, with insertions, in brackets, of translations from the german text), the smalcald articles (from the german), the tractatus (from the latin), and the formula of concord. the translation of the small catechism was prepared by a committee of the ministerium of pennsylvania. the large catechism was done into english by a. martin. a reprint of this edition appeared in , entitled "people's edition," in which the augsburg confession is presented in a translation prepared by a committee of the general council, the general synod, the united synod in the south, and the ohio synod. the second volume of jacobs's edition of the book of concord embodies historical introductions to the lutheran symbols, translations of the marburg articles, the schwabach articles, the torgau articles, the altered augsburg confession of and , zwingli's ratio fidei, the tetrapolitana, the romish confutatio, melanchthon's opinion of , luther's sermon on the descent into hell of , the wittenberg concordia, the leipzig interim the catalogus testimoniorum, the articles of visitation, and the decretum upsaliense of . the principles of faith and church polity of the general council and an index complete this volume. a norwegian and a swedish translation of the book of concord have also been published in america. . corpora doctrinae supplanted by book of concord. more than twenty different lutheran collections of symbols or _corpora doctrinae_ (a term first employed by melanchthon), most of them bulky, had appeared after the death of luther and before the adoption of the formula of concord, by which quite a number of them were supplanted. from the signatures to its preface it appears that the entire book of concord was adopted by electors, princes, counts, barons, and imperial cities. and the list of signatures appended to the formula of concord contains about , names of theologians, preachers, and schoolteachers. about two-thirds of the german territories which professed adherence to the augsburg confession adopted and introduced the book of concord as their _corpus doctrinae._ (compare historical introduction to the formula of concord.) among the _corpora doctrinae_ which were gradually superseded by the book of concord are the following: . corpus doctrinae philippicum, or misnicum, or wittenbergense of , containing besides the three ecumenical symbols, the following works of melanchthon: variata, apologia, repetitio augustanae confessionis, loci, examen ordinandorum of , responsio ad articulos bavaricae inquisitionis, refutatio serveti. melanchthon, shortly before his death, wrote the preface for the latin as well as the german edition of this corpus. . corpus doctrinae pomeranicum of which adds luther's catechisms, the smalcald articles, and three other works of luther to the corpus doctrinae philippicum, which had been adopted . . corpus doctrinae prutenicum, or borussicum, of prussia, , containing the augsburg confession, the apology, the smalcald articles, and repetition of the sum and content of the true, universal christian doctrine of the church, written by moerlin and chemnitz. . corpus doctrinae thuringicum in ducal saxony, of , containing the three ecumenical symbols, luther's catechisms, the smalcald articles, the confession of the landed estates in thuringia (drawn up by justus menius in ), and the prince of saxony's book of confutation (_konfutationsbuch_) of . . corpus doctrinae brandenburgicum of , containing the augsburg confession according to the mainz manuscript, luther's small catechism, explanation of the augsburg confession drawn from the postils and doctrinal writings "of the faithful man of god dr. luther" by andreas musculus, and a church agenda. . corpus doctrinae wilhelminum of lueneburg, , containing the three ecumenical symbols, the augsburg confession, the apology, the smalcald articles, luther's catechisms, formulae caute loquendi (forms of speaking cautiously) by dr. urbanus regius, and formulae recte sentiendi de praecipuis horum temporum controversiis (forms of thinking correctly concerning the chief controversies of these times) by martin chemnitz. . corpus doctrinae iulium of duke julius of braunschweig-wolfenbuettel, , containing the documents of the wilhelminum, with the sole addition of the short report of some prominent articles of doctrine, from the church order of duke julius, of . . the hamburg book of confession of , which was also adopted by luebeck and lueneburg, and contained a confession against the interim drawn up by aepinus in , and also four declarations concerning adiaphorism, osiandrism, majorism, and the doctrine of the lord's supper, drawn up since . . the confessional book of braunschweig, adopted in and reaffirmed in , containing, the braunschweig church order of , the unaltered augsburg confession, the apology thereof, the smalcald articles, explanation, etc., drawn up at lueneburg in against the crypto-calvinists. . the church order of the city of goettingen , containing the church order of goettingen of , luther's small catechism, the smalcald articles, the augsburg confession, and the apology. (tschackert, _l.c._, f.; feuerlinus, _l.c._, f.) . subscription to confessions. the position accorded the symbols in the lutheran church is clearly defined by the book of concord itself. according to it holy scripture alone is to be regarded as the sole rule and norm by which absolutely all doctrines and teachers are to be judged. the object of the augustana, as stated in its preface, was to show "what manner of doctrine has been set forth, in our lands and churches from the holy scripture and the pure word of god." and in its conclusion the lutheran confessors declare: "nothing has been received on our part against scripture or the church catholic," and "we are ready, god willing, to present ampler information according to the scriptures." "iuxta scripturam"--such are the closing words of the augsburg confession. the lutheran church knows of no other principle. in the formula of concord we read: "other writings, however, of ancient or modern teachers, whatever name they bear, must not be regarded as equal to the holy scriptures, but all of them together be subjected to them, and should not be received otherwise or further than as witnesses, [which are to show] in what manner after the time of the apostles, and at what places, this doctrine of the prophets and apostles was preserved." ( , .) in the conclusion of the catalog of testimonies we read: "the true saving faith is to be founded upon no church-teachers, old or new, but only and alone upon god's word, which is comprised in the scriptures of the holy prophets and apostles, as unquestionable witnesses of divine truth." ( .) the lutheran symbols, therefore, are not intended to supplant the scriptures, nor do they do so. they do, however, set forth what has been at all times the unanimous understanding of the pure christian doctrine adhered to by sincere and loyal lutherans everywhere; and, at the same time, they show convincingly from the scriptures that our forefathers did indeed manfully confess nothing but god's eternal truth, which every christian is in duty bound to, and consistently always will, believe, teach, and confess. the manner also in which lutherans pledge themselves confessionally appears from these symbols. the augsburg confession was endorsed by the princes and estates as follows: "the above articles we desire to present in accordance with the edict of your imperial majesty, in order to exhibit our confession and let men see a summary of the doctrine of our teachers." ( , .) in the preamble to the signatures of the lutheran preachers unanimously confess: "we have reread the articles of the confession presented to the emperor in the assembly at augsburg, and by the favor of god all the preachers who have been present in this assembly at smalcald harmoniously declare that they believe and teach in their churches according to the articles of the confession and apology." ( .) john brenz declares that he had read and reread, time and again, the confession, the apology, etc., and judged "that all these agree with holy scripture, and with the belief of the true and genuine catholic church (_haec omnia convenire cum sacra scriptura et cum sententia verae kai gnesies catholicae ecclesiae_)." ( .) another subscription--to the smalcald articles--reads: "i, conrad figenbotz, for the glory of god subscribe that i have thus believed and am still preaching and firmly believing as above." ( , .) brixius writes in a similar vein: "i ... subscribe to the articles of the reverend father martin luther, and confess that hitherto i have thus believed and taught, and by the spirit of christ i shall continue thus to believe and teach." ( , .) in the preface to the thorough declaration of the formula of concord the lutheran confessors declare: "to this christian augsburg confession, so thoroughly grounded in god's word, we herewith pledge ourselves again from our inmost hearts. we abide by its simple, clear, and unadulterated meaning as the words convey it, and regard the said confession as a pure christian symbol, with which at the present time true christians ought to be found next to god's word.... we intend also, by the grace of the almighty, faithfully to abide until our end by this christian confession, mentioned several times, as it was delivered in the year to the emperor charles v; and it is our purpose, neither in this nor in any other writing, to recede in the least from that oft-cited confession, nor to propose another or new confession." ( , . .) again: "we confess also the first, unaltered augsburg confession as our symbol for this time (not because it was composed by our theologians, but because it has been taken from god's word and is founded firmly and well therein), precisely in the form in which it was committed to writing in the year , and presented to the emperor charles v at augsburg." ( , .) in like manner the remaining lutheran symbols were adopted. ( . .) other books, the formula of concord declares, are accounted useful, "as far as (_wofern, quatenus_) they are consistent with" the scriptures and the symbols. ( , .) the symbols, however, are accepted "that we may have a unanimously received, definite, common form of doctrine, which all our evangelical churches together and in common confess, from and according to which, because (_cum, weil_) it has been derived from god's word, all other writings should be judged and adjusted, as to how far (_wiefern, quatenus_) they are to be approved and accepted." ( , .) after its adoption by the lutheran electors, princes, and estates, the formula of concord, and with it the entire book of concord, was, as stated, solemnly subscribed by about , theologians, pastors, and teachers, the pledge reading as follows: "since now, in the sight of god and of all christendom, we wish to testify to those now living and those who shall come after us that this declaration herewith presented concerning all the controverted articles aforementioned and explained, and no other, is our faith, doctrine, and confession in which we are also willing, by god's grace to appear with intrepid hearts before the judgment-seat of jesus christ, and give an account of it; and that we will neither privately nor publicly speak or write anything contrary to it, but, by the help of god's grace, intend to abide thereby: therefore, after mature deliberation, we have, in god's fear and with the invocation of his name, attached our signatures with our own hands." ( , .) furthermore, in the preface to the book of concord the princes and estates declare that many churches and schools had received the augsburg confession "as a symbol of the present time in regard to the chief articles of faith, especially those involved in controversy with the romanists and various corruptions of the heavenly doctrine." ( .) they solemnly protest that it never entered their minds "either to introduce, furnish a cover for, and establish any false doctrine, or in the least even to recede from the confession presented in the year at augsburg." ( .) they declare: "this confession also, by the help of god, we will retain to our last breath when we shall go forth from this life to the heavenly fatherland, to appear with joyful and undaunted mind and with a pure conscience before the tribunal of our lord jesus christ." ( .) "therefore we also have determined not to depart even a finger's breadth either from the subjects themselves or from the phrases which are found in them (_vel a rebus ipsis vel a phrasibus, quae in illa habentur, discedere_), but, the spirit of the lord aiding us, to persevere constantly, with the greatest harmony, in this godly agreement, and we intend to examine all controversies according to this true norm and declaration of the pure doctrine." ( .) . pledging of ministers to the confessions. such being the attitude of the lutherans towards their symbols, and such their evaluation of pure doctrine, it was self-evident that the public teachers of their churches should be pledged to the confessions. in december , h. winckel, of goettingen, drew up a form in which the candidate for ordination declares: "i believe and hold also of the most sacred sacrament ... as one ought to believe concerning it according to the contents of the bible, and as doctor martin luther writes and confesses concerning it especially in his confession" (of the lord's supper, ). the goettingen church order of , however, did not as yet embody a vow of ordination. the first pledges to the symbols were demanded by the university of wittenberg in from candidates for the degree of doctor of divinity. in this pledge was required also of the candidates for ordination. the oath provided that the candidate must faithfully teach the gospel without corruption, steadfastly defend the ecumenical symbols, remain in agreement with the augsburg confession, and before deciding difficult controversies consult older teachers of the church of the augsburg confession. even before the candidates for philosophical degrees were also pledged by oath to the augsburg confession. in , at the diet of smalcald, it was agreed that new members entering the smalcald league should promise "to provide for such teaching and preaching as was in harmony with the word of god and the pure teaching of our [augsburg] confession." according to the pomeranian church order which bugenhagen drew up in , pastors were pledged to the augsburg confession and the apology thereof. capito, bucer, and all others who took part in the wittenberg concord of , promised, over their signatures, "to believe and to teach in all articles according to the confession and the apology." (_corpus reformatorum,_ opp. melanthonis, , .) in , at goettingen, john wigand promised to accept the augsburg confession and its apology, and to abide by them all his life. "and," he continued, "if i should be found to do otherwise or be convicted of teaching and confessing contrary to such confession and apology, then let me, by this signature, be condemned and deposed from this divine ministry. this do i swear, so help me god." also at goettingen, veit pflugmacher vowed, in , that he would preach the gospel in its truth and purity according to the augsburg confession and the contents of the postils of anton corvinus. he added: "should i be found to do otherwise and not living up to what has been set forth above, then shall i by such act have deposed myself from office. this do i swear; so help me god." in and , andrew osiander attacked the oath of confession which was in vogue at wittenberg, claiming it to be "an entanglement in oath-bound duties after the manner of the papists." "what else," said he, "does this oath accomplish than to sever those who swear it from the holy scriptures and bind them to philip's doctrine? parents may therefore well consider what they do by sending their sons to wittenberg to become masters and doctors. money is there taken from them, and they are made masters and doctors. but while the parents think that their son is an excellent man, well versed in the scriptures and able to silence enthusiasts and heretics, he is, in reality, a poor captive, entangled and embarrassed by oath-bound duties. for he has abjured the word of god and has taken an oath on philip's doctrine." replying to this fanatical charge in , melanchthon emphasized the fact that the doctrinal pledges demanded at wittenberg had been introduced chiefly by luther, for the purpose of "maintaining the true doctrine." "for," said melanchthon, "many enthusiasts were roaming about at that time, each, in turn, spreading new silly nonsense, _e.g._, the anabaptists, servetus, campanus, schwenckfeld, and others. and such tormenting spirits are not lacking at any time (_et non desunt tales furiae ullo tempore_)." a doctrinal pledge, melanchthon furthermore explained, was necessary "in order correctly to acknowledge god and call upon him to preserve harmony in the church, and to bridle the audacity of such as invent new doctrines." (_c.r._ , .) ii. the three ecumenical or universal symbols. . ecumenical symbols. the ecumenical (general, universal) symbols were embodied in the book of concord primarily for apologetic reasons. carpzov writes: "the sole reason why our church appealed to these symbols was to declare her agreement with the ancient church in so far as the faith of the latter was laid down in these symbols, to refute also the calumniations and the accusations of the opponents, and to evince the fact that she preaches no new doctrine and in no wise deviates from the church catholic." (_isagoge,_ .) for like reasons article i of the augsburg confession declares its adherence to the nicene creed, and the first part of the smalcald articles, to the apostles' and athanasian creeds. the oath introduced by luther in , and required of the candidates for the degree of doctor of divinity, also contained a pledge on the ecumenical symbols. in luther published a tract entitled, "the three symbols or confessions of the faith of christ unanimously used in the church," containing the apostles' creed, the athanasian creed, and the te deum of ambrose and augustine. to these was appended the nicene creed. in the opening sentences of this tract, luther remarks: "whereas i have previously taught and written quite a bit concerning faith, showing both what faith is and what faith does, and have also published my confession [ ], setting forth both what i believe and what position i intend to maintain; and whereas the devil continues to seek new intrigues against me, i have decided, by way of supererogation, to publish conjointly, in the german tongue, the three so-called symbols, or confessions, which have hitherto been received, read, and chanted throughout the church. i would thereby reaffirm the fact that i side with the true christian church, which has adhered to these symbols, or confessions, to the present day, and not with the false, vainglorious church, which in reality is the worst enemy of the true church, having introduced much idolatry beside these beautiful confessions." (st. l. , ; erl. , .) luther's translation of the ecumenical symbols, together with the captions which appeared in his tract, were embodied in the book of concord. the superscription, "tria symbola catholica seu oecumenica," occurs for the first time in selneccer's edition of the book of concord of . before this, , he had written: "quot sunt symbola fidei christianae in ecclesia? tria sunt praecipua quae nominantur oecumenica, sive universalia et authentica, id est, habentia auctoritatem et non indigentia demonstratione aut probatione, videlicet symbolum apostolicum, nicaenum et athanasianum." (schmauk, _confessional principle,_ .) . the apostles' creed. the foundation of the apostles' creed was, in a way, laid by christ himself when he commissioned his disciples, saying, matt. , . : "go ye therefore and teach all nations baptizing them in the name of the father, and of the son, and of the holy ghost: teaching them to observe all things whatsoever i have commanded you." the formula of baptism here prescribed, "in the name of the father, and of the son, and of the holy ghost," briefly indicates what christ wants christians to be taught, to believe, and to confess. and the apostles' creed, both as to its form and contents, is evidently but an amplification of the trinitarian formula of baptism. theo. zahn remarks: "it has been said, and not without a good basis either, that christ himself has ordained the baptismal confession. for the profession of the triune god made by the candidates for baptism is indeed the echo of his missionary and baptismal command reechoing through all lands and times in many thousand voices." (_skizzen aus dem leben der kirche,_ .) but when and by whom was the formula of baptism thus amplified?--during the medieval ages the apostles' creed was commonly known as "the twelve articles," because it was generally believed that the twelve apostles, assembled in joint session before they were separated, soon after pentecost drafted this creed, each contributing a clause. but, though retained in the catechismus romanus, this is a legend which originated in italy or gaul in the sixth or seventh (according to zahn, toward the end of the fourth) century and was unknown before this date. yet, though it may seem more probable that the apostles' creed was the result of a silent growth and very gradual formation corresponding to the ever-changing environments and needs of the christian congregations, especially over against the heretics, there is no sufficient reason why the apostles themselves should not have been instrumental in its formulation, nor why, with the exception of a number of minor later additions its original form should not have been essentially what it is to-day. nathanael confessed: "rabbi, thou art the son of god; thou art the king of israel," john , , the apostles confessed: "thou art the christ, the son of the living god," matt. , ; peter confessed: "we believe and are sure that thou art that christ, the son of the living god," john , ; thomas confessed: "my lord and my god," john , . these and similar confessions of the truth concerning himself were not merely approved of, but solicited and demanded by, christ. for he declares most solemnly: "whosoever therefore shall confess me before men, him will i confess also before my father which is in heaven. but whosoever shall deny me before men, him will i also deny before my father which is in heaven," matt. , . . the same duty of confessing their faith, _i.e._, the truths concerning christ, is enjoined upon all christians by the apostle paul when he writes: "if thou shalt confess with thy mouth the lord jesus and shalt believe in thine heart that god hath raised him from the dead, thou shalt be saved," rom. , . in the light of these and similar passages, the trinitarian baptismal formula prescribed by christ evidently required from the candidate for baptism a definite statement of what he believed concerning the father, son and holy ghost, especially concerning jesus christ the savior. and that such a confession of faith was in vogue even in the days of the apostles appears from the bible itself. of timothy it is said that he had "professed a good profession before many witnesses," tim. , . heb. , we read: "let us hold fast our profession." heb. , : "let us hold fast the profession of our faith without wavering." jude urges the christians that they "should earnestly contend for the faith which was once delivered unto the saints," and build up themselves on their "most holy faith," jude . . compare also cor. , . ; tim. , ; titus , ; , - . . apostles' creed and early christian writers. the christian writers of the first three centuries, furthermore, furnish ample proof for the following facts: that from the very beginning of the christian church the candidates for baptism everywhere were required to make a confession of their faith; that from the beginning there was existing in all the christian congregations a formulated confession which they called the rule of faith, the rule of truth, etc.; that this rule was identical with the confession required of the candidates for baptism; that it was declared to be of apostolic origin; that the summaries and explanations of this rule of truth, given by these writers, tally with the contents and in part, also with the phraseology of the apostles' creed; that the scattered christian congregations, then still autonomous, regarded the adoption of this rule, of faith as the only necessary condition of christian unity and fellowship. the manner in which clement, ignatius, polycarp, justin, aristides, and other early christian writers present the christian truth frequently reminds us of the apostles' creed and suggests its existence. thus justin martyr, who died , says in his first apology, which was written about : "our teacher of these things is jesus christ, who also was born for this purpose and was crucified under pontius pilate, procurator of judea, that we reasonably worship him, having learned that he is the son of the true god himself, and holding him in the second place, and the prophetic spirit in the third." "eternal praise to the father of all, through the name of the son and of the holy spirit." similar strains, sounding like echoes of the second article, may be found in the epistles to the trallians and to the christians at smyrna written by ignatius, the famous martyr and bishop of antioch, who died . irenaeus, who died , remarks: every christian "who retains immovable in himself the rule of the truth which he received through baptism (_ho ton kanona tes altheias akline en eauto katechon, hon dia tou baptismatos eilephe_)" is able to see through the deceit of all heresies. irenaeus here identifies the baptismal confession with what he calls the "rule of truth, _kanon tes eiltheias_" _i.e._, the truth which is the rule for everything claiming to be christian. apparently, this "rule of truth" was the sum of doctrines which every christian received and confessed at his baptism. the very phrase "rule of truth" implies that it was a concise and definite formulation of the chief christian truths. for "canon, rule," was the term employed by the ancient church to designate such brief sentences as were adopted by synods for the practise of the church. and this "rule of truth" is declared by irenaeus to be "the old tradition," "the old tradition of the apostles": he te apo ton apostolon en te ekklesia paradosis. (zahn, _l.c._, f.) irenaeus was the pupil of polycarp the martyr; and what he had learned from him, polycarp had received from the apostle john. polycarp, says irenaeus, "taught the things which he had learned from the apostles, and which the church has handed down, and which alone are true." according to irenaeus, then, the "rule of truth" received and confessed by every christian at his baptism was transmitted by the apostles. the contents of this rule of truth received from the apostles are repeatedly set forth by irenaeus. in his _contra haereses_ (i, , ) one of these summaries reads as follows: "the church dispersed through the whole world, to the ends of the earth has received from the apostles and their disciples the faith in one god, the father almighty, who has made heaven and earth and the sea and all things that are in them, and in one jesus christ, the son of god, who became incarnate for our salvation; and in the holy spirit, who has proclaimed through the prophets the dispensations, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the bodily assumption into heaven of the beloved christ jesus our lord, and his manifestation from heaven in the glory of the father." it thus appears that the "rule of truth" as irenaeus knew it, the formulated sum of doctrines mediated by baptism, which he, in accordance with the testimony of his teacher polycarp, believed to have been received from the apostles, at least approaches our present apostolic creed. . tertullian and cyprian on apostles' creed. a similar result is obtained from the writings of tertullian, cyprian, novatian, origen and others. "when we step into the water of baptism," says tertullian, who died about , "we confess the christian faith according to the words of its law," _i.e._, according to the law of faith or the rule of faith. tertullian, therefore, identifies the confession to which the candidates for baptism were pledged with the brief formulation of the chief christian doctrines which he variously designates as "the law of faith," "the rule of faith," frequently also as _tessara,_ watchword and _sacramentum,_ a term then signifying the military oath of allegiance. this law or rule of faith was, according to tertullian, the confession adopted by christians everywhere, which distinguished them from unbelievers and heretics. the unity of the congregations, the granting of the greeting of peace, of the name brother, and of mutual hospitality,--these and similar christian rights and privileges, says tertullian, "depend on no other condition than the similar tradition of the same oath of allegiance," _i.e._, the adoption of the same baptismal rule of faith. (zahn, .) at the same time tertullian most emphatically claims, "that this rule of faith was established by the apostles, aye, by christ himself," inasmuch as he had commanded to baptize "in the name of the father, and of the son, and of the holy ghost." (zahn, .) in his book _adversus praxeam,_ tertullian concludes an epitome which he gives of "the rule of faith" as follows: "that this rule has come down from the beginning of the gospel, even before the earlier heretics, and so, of course before the praxeas of yesterday, is proved both by the lateness of all heretics and by the novelty of this praxeas of yesterday." (schaff, _creeds of christendom,_ , .) the following form is taken from tertullian's _de virginibus velandis:_ "for the rule of faith is altogether one, alone (_sola_), immovable, and irreformable, namely, believing in one god omnipotent the maker of the world, and in his son jesus christ, born of the virgin mary, crucified under pontius pilate, raised from the dead the third day, received into the heavens, sitting now at the right hand of the father who shall come to judge the living and the dead, also through the resurrection of the flesh." cyprian the martyr, bishop of carthage, who died , and who was the first one to apply the term _symbolum_ to the baptismal creed, in his epistle to magnus and to januarius, as well as to other numidian bishops, gives the following as the answer of the candidate for baptism to the question, "do you believe?": "i believe in god the father, in his son christ, in the holy spirit. i believe the remission of sins, and the life eternal through the holy church." . variations of the apostles' creed. while there can be no reasonable doubt either that the christian churches from the very beginning were in possession of a definite and formulated symbol, or that this symbol was an amplification of the trinitarian formula of baptism, yet we are unable to ascertain with any degree of certainty what its exact original wording was. there has not been found in the early christian writers a single passage recording the precise form of the baptismal confession or the rule of truth and faith as used in the earliest churches. this lack of contemporal written records is accounted for by the fact that the early christians and christian churches refused on principle to impart and transmit their confession in any other manner than by word of mouth. such was their attitude, not because they believed in keeping their creed secret, but because they viewed the exclusively oral method of impartation as the most appropriate in a matter which they regarded as an affair of deepest concern of their hearts. it is universally admitted, even by those who believe that the apostles were instrumental in formulating the early christian creed, that the wording of it was not absolutely identical in all christian congregations, and that in the course of time various changes and additions were made. "tradition," says tertullian with respect to the baptismal confession, received from the apostles, "has enlarged it, custom has confirmed it, faith observes and preserves it." (zahn, . .) when, therefore, tertullian and other ancient writers declare that the rule of faith received from the apostles is "altogether one, immovable, and irreformable," they do not at all mean to say that the phraseology of this symbol was alike everywhere, and that in this respect no changes whatever had been made, nor that any clauses had been added. such variations, additions, and alterations, however, involved a doctrinal change of the confession no more than the apology of the augsburg confession implies a doctrinal departure from this symbol. it remained the same apostolic creed, the changes and additions merely bringing out more fully and clearly its true, original meaning. and this is the sense in which tertullian and others emphasize that the rule of faith is "one, immovable, and irreformable." the oldest known form of the apostles' creed, according to a. harnack, is the one used in the church at rome, even prior to a.d. it was, however, as late as or , when this creed, which, as the church at rome claimed, was brought thither by peter himself, was for the first time quoted as a whole by bishop marcellus of ancyra in a letter to bishop julius of rome, for the purpose of vindicating his orthodoxy. during the long period intervening, some changes, however, may have been, and probably were, made also in this old roman symbol, which reads as follows:-- _pisteuo eis theon patera pantokratora; kai eis christon iesoun [ton] huion autou ton monogene, ton kupion hemon, ton gennethenta ek pneumatos hagiou kai marias tes parthenou, ton epi pontiou pilatou staurothenta kai taphenta, te trite hemera anastanta ek [ton] nekron, anabanta eis tous ouranous, kathemenon en dexia tou patros, hothen erchetai krinai zontas kai nekrous; kai eis pneuma hagion, hagian ekklesian aphesin hamartion, sapkos anastasin._ (herzog, _r. e._ , .) . present form of creed and its contents. the complete form of the present _textus receptus_ of the apostles' creed, evidently the result of a comparison and combination of the various preexisting forms of this symbol, may be traced to the end of the fifth century and is first found in a sermon by caesarius of arles in france, about .--in his translation, luther substituted "christian" for "catholic" in the third article. he regarded the two expressions as equivalent in substance, as appears from the smalcald articles, where he identifies these terms, saying: "sic enim orant pueri: credo sanctam ecclesiam catholicam sive christianam." ( , ; , .) the form, "i believe a holy christian church," however, is met with even before luther's time. (carpzov, _isagoge,_ .)--in the greek version the received form of the apostles' creed reads as follows:-- _pisteuo eis theon patera, pantokratora, poieten ouranou kai ges. kai eis iesoun christon, huion autou ton monogene, ton kurion hemon, ton sullephthenta ek pneumatos hagiou, gennethenta ek marias tes parthenou, pathonta epi pontiou pilatou, staurothenta, thanonta, kai taphenta, anastanta apo ton nekron, anelthonta eis tous ouranous, kathezomenon en dexia theou patros pantodunamou, ekeithen erchomenon krinai zontas kai nekrous. pisteuo eis to pneuma to hagion, hagian ekklesian, hagion koinonian, aphesin hamartion sarkos anastasin, zoen aionion, amen._ as to its contents, the apostles' creed is a positive statement of the essential facts of christianity. the second article, says zahn, is "a compend of the evangelical history, including even external details." ( .) yet some of the clauses of this creed were probably inserted in opposition to prevailing, notably gnostic, heresies of the first centuries. it was the first christian symbol and, as tertullian and others declare, the bond of unity and fellowship of the early christian congregations everywhere. it must not, however, be regarded as inspired, much less as superior even to the holy scriptures; for, as stated above, it cannot even, in any of its existing forms, be traced to the apostles. hence it must be subjected to, and tested and judged by, the holy scriptures, the inspired word of god and the only infallible rule and norm of all doctrines, teachers, and symbols. in accordance herewith the lutheran church receives the apostles' creed, as also the two other ecumenical confessions, not as _per se_ divine and authoritative, but because its doctrine is taken from, and well grounded in, the prophetic and apostolic writings of the old and new testaments. (conc. trigl. , .) . the nicene creed. in the year emperor constantine the great convened the first ecumenical council at nicaea, in bithynia, for the purpose of settling the controversy precipitated by the teaching of arius, who denied the true divinity of christ. the council was attended by bishops and their assistants, among whom the young deacon athanasius of alexandria gained special prominence as a theologian of great eloquence, acumen, and learning. "the most valiant champion against the arians," as he was called, athanasius turned the tide of victory in favor of the homoousians, who believed that the essence of the father and of the son is identical. the discussions were based upon the symbol of eusebius of caesarea, which by changes and the insertion of homoousian phrases (such as _ek tes ousias tou patrous; gennetheis, ou poietheis; homoousios to patri_) was amended into an unequivocal clean-cut, anti-arian confession. two egyptian bishops who refused to sign the symbol were banished, together with arius, to illyria. the text of the original nicene creed reads as follows:-- _pisteuomen eis hena theon, patera pantokratora, panton oraton te kai aoraton poieten. kai eis hena kurion iesoun christon, ton huion tou theou, gennethenta ek tou patros monogene, toutestin ek tes ousias tou patros, theon ek theou, phos ek photos, theon alethinon ek theou alethinou, gennethenta, ou poiethenta, homoousion to patri, di' ou ta panta egeneto, ta te en to ourano kaita epi tes ges; ton di' hemas tous anthropous kai dia ten hemeteran soterian katelthonta kai sarkothenta kai enanthropesanta, pathonta, kai anastanta te trite hemera, kai anelthonta eis tous ouranous, kai erchomenon palin krinai zontas kai nekrous. kai eis to pneuma to hagion. tous de legontas, hoti pote hote ouk en, kai hoti ex ouk onton egeneto, en ex heteras hupostaseos e ousias phaskontas einai, e ktiston, e alloioton, e trepton ton huion tou theou, toutous anathematizei he katholike kai apostolike ekklesia._ (mansi, _amplissima collectio,_ , sq.) . niceno-constantinopolitan creed. in order to suppress arianism, which still continued to flourish, emperor theodosius convened the second ecumenical council, in at constantinople. the bishops here assembled, in number, resolved that the faith of the nicene fathers must ever remain firm and unchanged, and that its opponents, the eunomians, anomoeans, arians, eudoxians, semi-arians, sabellians, marcellians, photinians, and apollinarians, must be rejected. at this council also macedonius was condemned, who taught that the holy spirit is not god: _elege gar auto me einai theon, alla tes theontos tou patros allotrion._ (mansi, , . . . . .) by omissions, alterations, and additions (in particular concerning the holy spirit) this council gave to the nicene creed its present form. hence it is also known as the niceno-constantinopolitan creed. the third ecumenical council, which assembled at toledo, spain, in , inserted the word "filioque," an addition which the greek church has never sanctioned, and which later contributed towards bringing about the great eastern schism. a. harnack considers the constantinopolitanum (cpanum), the creed adopted at constantinople, to be the baptismal confession of the church of jerusalem, which, he says, was revised between and and amplified by the nicene formulas and a rule of faith concerning the holy ghost. (herzog, _r. e._, , f.) following is the text of the cpanum according to mansi: _pisteuomen eis hena theon patera, pantokratora, poieten ouranou kai ges, oratwn te pantwn kai aoratwn. kai eis hena kurion iesoun christon ton huion tou theou ton monogene, ton ek tou patros gennethenta pro panton ton aionon, phos ek photos, theon alethinon ek theou alethinou, gennethevta, ou poiethenta, homoousion to patri, di' ou ta panta egeneto, ton di' hemas tous anthropous kai dia ten hemeteran soterian katelthovnta ek tov ouranon, kai sarkothenta ek pneumatos hagiou kai marias tes parthenou, kai enanthropesanta, staurothenta te huper hemon epi pontiou pilatou, kai pathonta, kai taphenta, kai anastanta te trite hemera kata tas gpaphas, kai anelthonta eis tous ouranous, kai kathezomenon ek dexion tou patros, kai palin erchomenon meta doxes krinai zontas kai nekrous; ou tes basileias ouk estai telos. kai eis pneuma to hagion, to kurion, to zoopoion, to ek tou patros ekporeuomenon, to sun patri kai huio sumproskunoumenon kai sundoxazovmenon, to lalesan dia ton propheton, eis mian hagian katholiken kai apostoliken ekklesian. homologoumen hen baptisma eis aphesin hamartion; prosdokomen anastasin nekron, kai zwen tou mellontos aionos. amen._ ( , .) . the athanasian creed. from its opening word this creed is also called symbolum quicunque. roman tradition has it that athanasius, who died , made this confession before pope julius when the latter summoned him "to submit himself to him [the pope], as to the ecumenical bishop and supreme arbiter of matters ecclesiastical (_ut ei, seu episcopo oecumica et supremo rerum ecclesiasticarum arbitro, sese submitteret_)." however, athanasius is not even the author of this confession, as appears from the following facts: . the creed was originally written in latin. . it is mentioned neither by athanasius himself nor by his greek eulogists. . it was unknown to the greek church till about , and has never been accorded official recognition by this church nor its "orthodox" sister churches. . it presupposes the post-athanasian trinitarian and christological controversies.--up to the present day it has been impossible to reach a final verdict concerning the author of the quicunque and the time and place of its origin. koellner's _symbolik_ allocates it to gaul. loofs inclines to the same opinion and ventures the conjecture that the source of this symbol must be sought in southern gaul between and . (herzog, _r. e._, , .) gieseler and others look to spain for its origin. paragraphs , , and of the athanasian creed have given offense not only to theologians who advocate an undogmatic christianity, but to many thoughtless christians as well. loofs declares: the quicunque is unevangelical and cannot be received because its very first sentence confounds _fides_ with _expositio fidei._ (h., _r. e._, , .) however, the charge is gratuitous, since the athanasian creed deals with the most fundamental christian truths: concerning the trinity, the divinity of christ, and his work of redemption, without the knowledge of which saving faith is impossible. the paragraphs in question merely express the clear doctrine of such passages of the scriptures as acts , : "neither is there salvation in any other, for there is none other name under heaven given among men whereby we must be saved;" john , : "if ye believe not that i am he, ye shall die in your sins"; john , : "jesus saith unto him, i am the way, the truth, and the life; no man cometh unto the father but by me." in complete agreement with the impugned statements of the athanasian creed, the apology of the augsburg confession closes its article "of god" as follows: "therefore we do freely conclude that they are all idolatrous, blasphemers, and outside of the church of christ who hold or teach otherwise." ( ) in the early part of the middle ages the quicunque had already received a place in the order of public worship. the council of vavre resolved, : "proinde symbolum apostolorum silenter et secrete dicitur quotidie in completorio et in prima, quia fuit editum tempore, quo nondum erat fides catholica propalata. alia autem duo publice in diebus dominicis et festivis, quando maior ad ecclesiam congregatur populus, decantantur, quia fuere edita tempore fidei propalatae. symbolum quidem nicaenum post evangelium cantatur in missa quasi evangelicae fidei expositio. symbolum athanasii de mane solum cantatur in prima, quia fuit editum tempore quo maxime fuerunt depulsa et detecta nox atra et tenebrae haeresium et errorum." (mansi, , .) luther says: "the first symbol, that of the apostles, is indeed the best of all, because it contains a concise, correct and splendid presentation of the articles of faith and is easily learned by children and the common people. the second, the athanasian creed, is longer ... and practically amounts to an apology of the first symbol." "i do not know of any more important document of the new testament church since the days of the apostles" [than the athanasian creed]. (st. l. , ; , ; e. , .) . luther on ecumenical creeds. the central theme of the three ecumenical symbols is christ's person and work, the paramount importance of which luther extols as follows in his tract of : "in all the histories of the entire christendom i have found and experienced that all who had and held the chief article concerning jesus christ correctly remained safe and sound in the true christian faith. and even though they erred and sinned in other points, they nevertheless were finally preserved." "for it has been decreed, says paul, col. , , that in christ should dwell all the fulness of the godhead bodily, or personally, so that he who does not find or receive god in christ shall never have nor find him anywhere outside of christ, even though he ascend above heaven, descend below hell, or go beyond the world." "on the other hand, i have also observed that all errors, heresies, idolatries, offenses, abuses, and ungodliness within the church originally resulted from the fact that this article of faith concerning jesus christ was despised or lost. and viewed clearly and rightly, all heresies militate against the precious article of jesus christ, as simeon says concerning him, luke , , that he is set for the falling and the rising of many in israel and for a sign which is spoken against; and long before this, isaiah, chapter , , spoke of him as 'a stone of stumbling and a rock of offense.'" "and we in the papacy, the last and greatest of saints, what have we done? we have confessed that he [christ] is god and man; but that he is our savior, who died and rose for us, etc., this we have denied and persecuted with might and main" (those who taught this). "and even now those who claim to be the best christians and boast that they are the holy church, who burn the others and wade in innocent blood, regard as the best doctrine [that which teaches] that we obtain grace and salvation through our own works. christ is to be accorded no other honor with regard to our salvation than that he made the beginning, while we are the heroes who complete it with our merit." luther continues: "this is the way the devil goes to work. he attacks christ with three storm-columns. one will not suffer him to be god; the other will not suffer him to be man, the third denies that he has merited salvation for us. each of the three endeavors to destroy christ. for what does it avail that you confess him to be god if you do not also believe that he is man? for then you have not the entire and the true christ, but a phantom of the devil. what does it avail you to confess that he is true man if you do not also believe that he is true god? what does it avail you to confess that he is god and man if you do not also believe that whatever he became and whatever he did was done for you?" "surely, all three parts must be believed, namely, that he is god, also, that he is man, and that he became such a man for us, that is, as the first symbol says: conceived by the holy ghost born of the virgin mary, suffered, was crucified, died, and rose again, etc. if one small part is lacking, then all parts are lacking. for faith shall and must be complete in every particular. while it may indeed be weak and subject to afflictions, yet it must be entire and not false. weakness [of faith] does not work the harm but false faith--that is eternal death." (st. l. , ; e. , .) concerning the mystery involved in the doctrine of the holy trinity, the chief topic of the ecumenical creeds, luther remarks in the same tract: "now, to be sure, we christians are not so utterly devoid of all reason and sense as the jews consider us, who take us to be nothing but crazy geese and ducks, unable to perceive or notice what folly it is to believe that god is man, and that in one godhead there are three distinct persons. no, praise god, we perceive indeed that this doctrine cannot and will not be received by reason. nor are we in need of any sublime jewish reasoning to demonstrate this to us. we believe it knowingly and willingly. we confess and also experience that, where the holy spirit does not, surpassing reason, shine into the heart, it is impossible to grasp, or to believe, and abide by, such article; moreover, there must remain in it [the heart] a jewish, proud, and supercilious reason deriding and ridiculing such article, and thus setting up itself as judge and master of the divine being whom it has never seen nor is able to see and hence does not know what it is passing judgment on, nor whereof it thinks or speaks. for god dwells in a 'light which no man can approach unto,' tim. , . he must come to us, yet hidden in the lantern, and as it is written, john , : 'no man hath seen god at any time; the only-begotten son, which is in the bosom of the father, he hath declared him,' and as moses said before this, ex. : 'there shall no man see me [god] and live.'" (st. l. , ; e. , .) iii. the augsburg confession. . diet proclaimed by emperor. january , , emperor charles v proclaimed a diet to convene at augsburg on the th of april. the manifesto proceeded from bologna, where, three days later, the emperor was crowned by pope clement vii. the proclamation, after referring to the turkish invasion and the action to be taken with reference to this great peril, continues as follows: "the diet is to consider furthermore what might and ought to be done and resolved upon regarding the division and separation in the holy faith and the christian religion; and that this may proceed the better and more salubriously, [the emperor urged] to allay divisions, to cease hostility, to surrender past errors to our savior, and to display diligence in hearing, understanding, and considering with love and kindness the opinions and views of everybody, in order to reduce them to one single christian truth and agreement, to put aside whatever has not been properly explained or done by either party, so that we all may adopt and hold one single and true religion; and may all live in one communion, church, and unity, even as we all live and do battle under one christ." in his invitation to attend the diet, the emperor at the same time urged the elector of saxony by all means to appear early enough (the elector reached augsburg on may while the emperor did not arrive before june ), "lest the others who arrived in time be compelled to wait with disgust, heavy expenses and detrimental delay such as had frequently occurred in the past." the emperor added the warning: in case the elector should not appear, the diet would proceed as if he had been present and assented to its resolutions. (foerstemann, _urkundenbuch,_ , f.) march the proclamation reached elector john at torgau. on the th chancellor brueck advised the elector to have "the opinion on which our party has hitherto stood and to which they have adhered," in the controverted points, "properly drawn up in writing, with a thorough confirmation thereof from the divine scriptures." on the same day the elector commissioned luther, jonas, bugenhagen, and melanchthon to prepare a document treating especially of "those articles on account of which said division, both in faith and in other outward church customs and ceremonies, continues." ( .) at wittenberg the theologians at once set to work, and the result was presented at torgau march by melanchthon. on april the elector and his theologians set out from torgau, arriving at coburg on the th, where they rested for eight days. on the d of april the elector left for augsburg, while luther, who was still under the ban of both the pope and the emperor, remained at the fortress ebernburg. nevertheless he continued in close touch with the confessors, as appears from his numerous letters written to augsburg, seventy all told about twenty of which were addressed to melanchthon. . apology original plan of lutherans. the documents which the wittenberg theologians delivered at torgau treated the following subjects: human doctrines and ordinances, marriage of priests, both kinds, mass, confession, power of bishops, ordination, monastic vows, invocation of the saints, german singing, faith and works, office of the keys (papacy), ban, marriage, and private mass. accordingly, the original intention of the lutherans was not to enter upon, and present for discussion at augsburg, such doctrines as were not in controversy (of god, etc.), but merely to treat of the abuses and immediately related doctrines, especially of faith and good works. ( ff.) they evidently regarded it as their chief object and duty to justify before the emperor and the estates both luther and his protectors, the electors of saxony. this is borne out also by the original introduction to the contemplated apology, concerning which we read in the prefatory remarks to the so-called torgau articles mentioned above: "to this end [of justifying the elector's peaceable frame of mind] it will be advantageous to begin [the projected apology] with a lengthy rhetorical introduction." ( ; _c. r._, , .) this introduction, later on replaced by another, was composed by melanchthon at coburg and polished by him during the first days at augsburg. may he remarks in a letter to luther: "i have shaped the exordium of our apology somewhat more rhetorical (_hretorikoteron_) than i had written it at coburg." (_c. r._, , ; luther, st. l. , .) in this introduction melanchthon explains: next to god the elector builds his hope on the emperor, who had always striven for peace, and was even now prepared to adjust the religious controversy in mildness. as to the elector and his brother frederick, they had ever been attached to the christian religion, had proved faithful to the emperor, and had constantly cultivated peace. their present position was due to the fact that commandments of men had been preached instead of faith in christ. not luther, but luther's opponents, had begun the strife. it was for conscience' sake that the elector had not proceeded against luther. besides, such action would only have made matters worse, since luther had resisted the sacramentarians and the anabaptists. equally unfounded were also the accusations that the evangelicals had abolished all order as well as all ceremonies, and had undermined the authority of the bishops. if only the bishops would tolerate the gospel and do away with the gross abuses, they would suffer no loss of power, honor, and prestige. in concluding melanchthon emphatically protests: "never has a reformation been undertaken so utterly without any violence as this [in saxony]; for it is a public fact that our men have prevailed with such as were already in arms to make peace." (kolde, _l.c._, .) the document, accordingly, as originally planned for presentation at augsburg, was to be a defense of luther and his elector. in keeping herewith it was in the beginning consistently designated "apology." . transformation of apology into confession due to eck's slanders. this plan, however, was modified when the lutherans, after reaching augsburg, heard of and read the propositions published by dr. john eck, in which luther was classified with zwingli, oecolampadius, carlstadt, pirkheimer, hubmaier, and denk, and was charged with every conceivable heresy. in a letter of march , accompanying the copy of his propositions which eck sent to the emperor, he refers to luther as the domestic enemy of the church (_hostis ecclesiae domesticus_), who has fallen into every scylla and charybdis of iniquity; who speaks of the pope as the antichrist and of the church as the harlot; who has praise for none but heretics and schismatics; whom the church has to thank for the iconoclasts, sacramentarians, new hussites, anabaptists, new epicureans, who teach that the soul is mortal, and the cerinthians; who rehashes all the old heresies condemned more than a thousand years ago, etc. (plitt, _einleitung in die augustana,_ , ff.) such and similar slanders had been disseminated by the papists before this, and they continued to do so even after the lutherans, at augsburg, had made a public confession of their faith and had most emphatically disavowed all ancient and modern heresies. thus cochlaeus asserted in his attack on the apology, published , that lutheranism was a concoction of all the old condemned heresies, that luther taught fifteen errors against the article of god, and melanchthon nine against the nicene creed, etc. luther, he declared, had attacked the doctrine of the trinity in a coarser fashion than arius. (salig, _historie d. augsb. konf.,_ , .) these calumniations caused the lutherans to remodel and expand the defense originally planned into a document which should not merely justify the changes made by them with regard to customs and ceremonies, but also present as fully as possible the doctrinal articles which they held over against ancient and modern heresies, falsely imputed to them. thus to some extent it is due to the scurrility of eck that the contemplated apology was transformed into an all-embracing confession, a term employed by melanchthon himself. in a letter to luther, dated may , , he wrote: "our apology is being sent to you--though it is rather a confession. _mittitur tibi apologia nostra, quamquam verius confessio est._ i included [in the confession] almost all articles of faith, because eck published most diabolical lies against us, _quia eckius edidit diabolikontatas diabolas contra nos._ against these it was my purpose to provide an antidote." (_c. r._ , ; luther, st. l. , .) this is in accord also with melanchthon's account in his preface of september , to the german _corpus doctrinae_ (philippicum), stating: "some papal scribblers had disseminated pasquinades at the diet [at augsburg, ], which reviled our churches with horrible lies, charging that they taught many condemned errors, and were like the anabaptists, erring and rebellious. answer had to be made to his imperial majesty, and in order to refute the pasquinades, it was decided to include all articles of christian doctrine in proper succession, that every one might see how unjustly our churches were slandered in the lying papal writings. ... finally, this confession was, as god directed and guided, drawn up by me in the manner indicated, and the venerable doctor martin luther was pleased with it." (_c. r._ , .) the original plan, however, was not entirely abandoned, but merely extended by adding a defense also against the various heresies with which the lutherans were publicly charged. this was done in an objective presentation of the principal doctrines held by the lutherans, for which the marburg and schwabach articles served as models and guides. . marburg, schwabach, and torgau articles. the material from which melanchthon constructed the augsburg confession is, in the last analysis, none other than the reformation truths which luther had proclaimed since with ever-increasing clarity and force. in particular, he was guided by, and based his labor on, the marburg articles, the schwabach articles, and the so-called torgau articles. the marburg articles, fifteen in number, had been drawn up by luther, in , at the colloquy of marburg, whence he departed october , about six months before the diet at augsburg. (luther, st. l., , f.) the seventeen schwabach articles were composed by luther, melanchthon, jonas, brenz and agricola, and presented to the convention at smalcald about the middle of october, . according to recent researches the schwabach articles antedated the marburg articles and formed the basis for them. (luther, weimar ed., , , , .) in luther published these articles, remarking: "it is true that i helped to draw up such articles; for they were not composed by me alone." this public statement discredits the opinion of v. schubert published in according to which melanchthon is the sole author of the schwabach articles, luther's contribution and participation being negligible. the schwabach articles constitute the seventeen basic articles of the first part of the augsburg confession. (st. l. , . . ; _c. r._ , f.) the so-called torgau articles are the documents referred to above, touching chiefly upon the abuses. pursuant to the order of the elector, they were prepared by luther and his assistants, melanchthon, bugenhagen, and possibly also jonas. they are called torgau articles because the order for drafting them came from torgau (march ), and because they were presented to the elector at torgau. (foerstemann, , ; _c. r._ , ; st. l. , .) with reference to these articles luther wrote (march ) to jonas, who was then still conducting the visitation: "the prince has written to us, that is, to you, pomeranus, philip, and myself, in a letter addressed to us in common, that we should come together set aside all other business, and finish before next sunday whatever is necessary for the next diet on april . for emperor charles himself will be present at augsburg to settle all things in a friendly way, as he writes in his bull. therefore, although you are absent, we three shall do what we can today and tomorrow; still, in order to comply with the will of the prince, it will be incumbent upon you to turn your work over to your companions and be present with us here on the morrow. for things are in a hurry. _festinata enim sunt omnia._" (st. l. , .) melanchthon also wrote to jonas on the th of march: "luther is summoning you by order of the prince; you will therefore come as soon as it is at all possible. the diet, according to the proclamation, will convene at augsburg. and the emperor graciously promises that he will investigate the matter, and correct the errors on both sides. may christ stand by us!" (_c. r._ , ; foerstemann, , .) it was to these articles (torgau articles) that the elector referred when he wrote to luther from augsburg on the th of may: "after you and others of our learned men at wittenberg, at our gracious desire and demand, have drafted the articles which are in religious controversy, we do not wish to conceal from you that master philip melanchthon has now at this place perused them further and drawn them up in one form." (_c. r._ , .) . luther's spokesman at augsburg. the material, therefore, out of which melanchthon, who in was still in full accord with luther doctrinally, framed the fundamental symbol of the lutheran church were the thoughts and, in a large measure, the very words of luther. melanchthon gave to the augsburg confession its form and its irenic note, its entire doctrinal content, however must be conceded to be "_iuxta sententiam lutheri,_ according to the teaching of luther," as melanchthon himself declared particularly with respect to the article of the lord's supper. (_c. r._ , .) on the th of june, two days after the presentation of the confession, melanchthon wrote to luther: "we have hitherto followed your authority, _tuam secuti hactenus auctoritatem,_" and now, says melanchthon, luther should also let him know how much could be yielded to the opponents. ( , .) accordingly, in the opinion of melanchthon, luther, though absent, was the head of the evangelicals also at augsburg. in his answer luther does not deny this, but only demands of melanchthon to consider the cause of the gospel as his own. "for," says he, "it is indeed my affair, and, to tell the truth, my affair more so than that of all of you." yet they should not speak of "authority." "in this matter," he continues, "i will not be or be called your author [authority]; and though this might be correctly explained, i do not want this word. if it is not your affair at the same time and in the same measure, i do not desire that it be called mine and be imposed upon you. if it is mine alone, i shall direct it myself." (st. l. , . . enders, _luthers briefwechsel,_ , .) luther, then, was the prime mover also at augsburg. without him there would have been no evangelical cause, no diet of augsburg, no evangelical confessors, no augsburg confession. and this is what luther really meant when he said: "_confessio augustana mea;_ the augsburg confession is mine." (walch , .) he did not in the least thereby intend to deprive melanchthon of any credit properly due him with reference to the confession. moreover, in a letter written to nicolaus hausmann on july , , luther refers to the augustana as "our confession, which our philip prepared; _quam philippus noster paravit._" (st. l. , ; enders , .) as a matter of fact, however, the day of augsburg, even as the day of worms, was the day of luther and of the evangelical truth once more restored to light by luther. at augsburg, too, melanchthon was not the real author and moving spirit, but the instrument and mouthpiece of luther, out of whose spirit the doctrine there confessed had proceeded. (see formula of concord , -- .) only blindness born of false religious interests (indifferentism, unionism, etc.) can speak of melanchthon's theological independence at augsburg or of any doctrinal disagreement between the augsburg confession and the teaching of luther. that, at the diet, he was led, and wished to be led, by luther is admitted by melanchthon himself. in the letter of june , referred to above, he said: "the matters, as you [luther] know, have been considered before, though in the combat it always turns out otherwise than expected." (st. l. , ; _c. r._ , .) on the st of august he wrote to his friend camerarius: "hitherto we have yielded nothing to our opponents, except what luther judged should be done, since the matter was considered well and carefully before the diet; _re bene ac diligenter deliberata ante conventum_." ( , .) very pertinently e. t. nitzsch said of melanchthon ( ): "with the son of the miner, who was destined to bring good ore out of the deep shaft, there was associated the son of an armorer, who was well qualified to follow his leader and to forge shields, helmets, armor, and swords for this great work." this applies also to the augsburg confession, in which melanchthon merely shaped the material long before produced by luther from the divine shafts of god's word. replying to koeller, rueckert, and heppe, who contend that the authorship of the augsburg confession must in every way be ascribed to melanchthon, philip schaff writes as follows: "this is true as far as the spirit [which luther called 'pussyfooting,' _leisetreten_] and the literary composition are concerned; but as to the doctrines luther had a right to say, 'the catechism, the exposition of the ten commandments, and the augsburg confession are _mine._'" (_creeds_ , .) . drafting the confession. may the confession was so far completed that the elector was able to submit it to luther for the purpose of getting his opinion on it. according to melanchthon's letter of the same date, the document contained "almost all articles of faith, _omnes fere articulos fedei._" (_c. r._ , .) this agrees with the account written by melanchthon shortly before his death, in which he states that in the augsburg confession he had presented "the sum of our church's doctrine," and that in so doing he had arrogated nothing to himself; for in the presence of the princes, etc., each individual sentence had been discussed. "thereupon," says melanchthon, "the entire confession was sent also to luther, who informed the princes that he had read it and approved it. the princes and other honest and learned men still living will remember that such was the case. _missa est denique et luthero tota forma confessionis, qui principibus scripsit, se hanc confessionem et legisse et probare. haec ita acta esse, principes et alii honesti et docti viri adhuc superstites meminerint._" ( , .) as early as may luther returned the confession with the remark: "i have read master philip's apology. i am well pleased with it, and know nothing to improve or to change in it; neither would this be proper, since i cannot step so gently and softly. christ, our lord, grant that it may produce much and great fruit which, indeed, we hope and pray for. amen." (st. l. , .) luther is said to have added these words to the tenth article: "and they condemn those who teach otherwise, _et improbant secus docentes._" (enders, , .) up to the time of its presentation the augsburg confession was diligently improved, polished, perfected, and partly recast. additions were inserted and several articles added. nor was this done secretly and without luther's knowledge. may melanchthon wrote to luther: "daily we change much in the apology. i have eliminated the article on vows, since it was too brief, and substituted a fuller explanation. now i am also treating of the power of the keys. i would like to have you read the articles of faith. if you find no shortcoming in them, we shall manage to treat the remainder. for one must always make some changes in them and adapt oneself to conditions. _subinde enim mutandi sunt atque ad occasiones accommodandi._" (_c. r._ , ; luther, , .) improvements suggested by regius and brenz were also adopted. (zoeckler, _die a. k._, .) even brueck is said to have made some improvements. may the nuernberg delegates wrote to their council: "the saxon plan [apology] has been returned by doctor luther. but doctor brueck, the old chancellor, still has some changes to make at the beginning and the end." (_c. r._ , .) the expression "beginning and end (_hinten und vorne_)," according to tschackert, is tantamount to "all over (_ueberall_)." however, even before plitt wrote it had long ago been recognized that this expression refers to the introduction and the conclusion of the confession, which were written by brueck. (aug. , .) bretschneider is of the same opinion. (_c. r._ , .) june the nuernberg delegates wrote: "herewith we transmit to your excellencies a copy of the saxon plan [confession] in latin, together with the introduction or preamble. at the end, however, there are lacking one or two articles [ and ] and the conclusion, in which the saxon theologians are still engaged. when that is completed, it shall be sent to your excellencies. meanwhile your excellencies may cause your learned men and preachers to study it and deliberate upon it. when this plan [confession] is drawn up in german, it shall not be withheld from your excellencies. the saxons, however, distinctly desire that, for the present, your excellencies keep this plan or document secret, and that you permit no copy to be given to any one until it has been delivered to his imperial majesty. they have reasons of their own for making this request. ... and if your excellencies' pastors and learned men should decide to make changes or improvements in this plan or in the one previously submitted, these, too, your excellencies are asked to transmit to us." ( , .) june melanchthon wrote to camerarius: "daily i changed and recast much; and i would have changed still more if our advisers (_sumphradmones_) had permitted us to do so." ( , .) . public reading of the confession. june , after long negotiations, a number of other estates were permitted to join the adherents of the saxon confession. (_c. r._ , .) as a result, melanchthon's introduction, containing a defense of the saxon electors, without mentioning the other lutheran estates, no longer fitted in with the changed conditions. accordingly, it was supplanted by the preface composed by brueck, and translated into latin by justus jonas, whose acknowledged elegant latin and german style qualified him for such services. at the last deliberation, on june , the confession was signed. and on june , at p.m., the ever-memorable meeting of the diet took place at which the augustana was read by chancellor beyer in german, and both manuscripts were handed over. the emperor kept the latin copy for himself, and gave the german copy to the imperial chancellor, the elector and archbishop albrecht, to be preserved in the imperial archives at mainz. both texts, therefore, the latin as well as the german, have equal authority, although the german text has the additional distinction and prestige of having been publicly read at the diet. as to where and how the lutheran heroes confessed their faith, kolde writes as follows: "the place where they assembled on saturday, june , at p.m., was not the courtroom, where the meetings of the diet were ordinarily conducted, but, as the imperial herald, caspar sturm, reports, the 'pfalz,' the large front room, _i.e._, the chapter-room of the bishop's palace, where the emperor lived. the two saxon chancellors, dr. greg. brueck and dr. chr. beyer, the one with the latin and the other with the german copy of the confession, stepped into the middle of the hall, while as many of the evangelically minded estates as had the courage publicly to espouse the evangelical cause arose from their seats. caspar sturm reports: 'als aber die gemeldeten commissarii und botschaften der oesterreichischen lande ihre werbung und botschaft vollendet und abgetreten, sind darauf von stund' an kurfuerst von sachsen naemlich herzog johannes, markgraf joerg von brandenburg, herzog ernst samt seinem bruder franzisko, beide herzoege zu braunschweig und lueneburg, landgraf philipp von hessen, graf wolf von anhalt usw. von ihrer session auf; und gegen kaiserliche majestaet gestanden.' the emperor desired to hear the latin text. but when elector john had called attention to the fact that the meeting was held on german soil, and expressed the hope that the emperor would permit the reading to proceed in german, it was granted. hereupon dr. beyer read the confession. the reading lasted about two hours; but he read with a voice so clear and plain that the multitude, which could not gain access to the hall, understood every word in the courtyard." ( f.) the public reading of the confession exercised a tremendous influence in every direction. even before the diet adjourned, heilbronn, kempten, windsheim, weissenburg and frankfurt on the main professed their adherence to it. others had received the first impulse which subsequently induced them to side with the evangelicals. brenz has it that the emperor fell asleep during the reading. however, this can have been only temporarily or apparently, since spalatin and jonas assure us that the emperor, like the other princes and king ferdinand, listened attentively. their report reads: "_satis attentus erat caesar,_ the emperor was attentive enough." duke william of bavaria declared: "never before has this matter and doctrine been presented to me in this manner." and when eck assured him that he would undertake to refute the lutheran doctrine with the fathers, but not with the scriptures, the duke responded, "then the lutherans, i understand, sit in the scriptures and we of the pope's church beside the scriptures! _so hoer' ich wohl, die lutherischen sitzen in der schrift und wir pontificii daneben!_" the archbishop of salzburg declared that he, too desired a reformation, but the unbearable thing about it was that one lone monk wanted to reform them all. in private conversation, bishop stadion of augsburg exclaimed, "what has been read to us is the truth, the pure truth, and we cannot deny it." (st. l. , ; plitt, _apologie,_ .) father aegidius, the emperor's confessor, said to melanchthon, "you have a theology which a person can understand only if he prays much." campegius is reported to have said that for his part he might well permit such teaching; but it would be a precedent of no little consequence, as the same permission would then have to be given other nations and kingdoms, which could not be tolerated. (zoeckler, _a. k._, .) . luther's mild criticism. june melanchthon sent a copy of the confession, as publicly read, to luther, who adhering to his opinion of may , praised it yet not without adding a grain of gentle criticism. june he wrote to melanchthon: "i have received your apology and can not understand what you may mean when you ask what and how much should be yielded to the papists. ... as far as i am concerned too much has already been yielded (_plus satis cessum est_) in this apology; and if they reject it, i see nothing that might be yielded beyond what has been done, unless i see the proofs they proffer, and clearer bible-passages than i have hitherto seen. ... as i have always written--i am prepared to yield everything to them if we are but given the liberty to teach the gospel. i cannot yield anything that militates against the gospel." (st. l. , ; enders, , . .) the clearest expression of luther's criticism is found in a letter to jonas, dated july , . here we read: "now i see the purpose of those questions [on the part of the papists] whether you had any further articles to present. the devil still lives, and he has noticed very well that your apology steps softly, and that it has veiled the articles of purgatory, the adoration of the saints, and especially that of the antichrist, the pope." another reading of this passage of luther: "_apologiam vestram, die leisetreterin, dissimulasse,_" is severer even than the one quoted: "_apologiam vestram leise treten et dissimulasse._" (st. l. , , enders, , .) brenz regarded the confession as written "very courteously and modestly, _valde de civiliter et modeste._" (_c. r._ , .) the nuernberg delegates had also received the impression that the confession, while saying what was necessary, was very reserved and discreet. they reported to their council: "said instruction [confession], as far as the articles of faith are concerned, is substantially like that which we have previously sent to your excellencies, only that it has been improved in some parts, and throughout made as mild as possible (_allenthalben aufs glimpflichste gemacht_), yet, according to our view, without omitting anything necessary." ( , .) at smalcald, in , the theologians were ordered by the princes and estates "to look over the confession, to make no changes pertaining to its contents or substance, nor those of the concord [of ], but merely to enlarge upon matters regarding the papacy, which, for certain reasons, was previously omitted at the diet of augsburg in submissive deference to his imperial majesty." (kolde, _analecta,_ .) indirectly melanchthon himself admits the correctness of luther's criticism. true, when after the presentation of the confession he thought of the angry papists, he trembled fearing that he had written too severely. june he wrote to his most intimate friend, camerarius: "far from thinking that i have written milder than was proper, i rather strongly fear (_mirum in modum_) that some have taken offense at our freedom. for valdes, the emperor's secretary, saw it before its presentation and gave it as his opinion that from beginning to end it was sharper than the opponents would be able to endure." (_c. r._ , .) on the same day he wrote to luther: "according to my judgment, the confession is severe enough. for you will see that i have depicted the monks sufficiently." ( .) in two letters to camerarius, however, written on may and june , respectively, hence before the efforts at toning down the confession were completed, melanchthon expressed the opinion that the confession could not have been written "in terms more gentle and mild, _mitior et lenior._" ( , .) no doubt, melanchthon also had in mind his far-reaching irenics at augsburg, when he wrote in the preface to the apology of the augsburg confession: "it has always been my custom in these controversies to retain, so far as i was at all able, the form of the customarily received doctrine, in order that at some time concord might the more readily be effected. nor, indeed, am i now departing far from this custom, although i could justly lead away the men of this age still farther from the opinions of the adversaries." ( , .) evidently, melanchthon means to emphasize that in the augustana he had been conservative criticizing only when compelled to do so for conscience' sake. . luther praising confession and confessors. luther's criticism did not in the least dampen his joy over the glorious victory at augsburg nor lessen his praise of the splendid confession there made. in the above-mentioned letter of june he identifies himself fully and entirely with the augustana and demands that melanchthon, too, consider it an expression of his own faith, and not merely of luther's faith. july he wrote to melanchthon: "yesterday i reread carefully your entire apology, and it pleases me extremely (_vehementer_)." (st. l. , ; enders, , .) july he wrote a letter to cordatus in which he speaks of the augustana as "altogether a most beautiful confession, _plane pulcherrima confessio._" at the same time he expresses his great delight over the victory won at augsburg, applying to the confession ps. , : "i will speak of thy testimonies also before kings, and will not be ashamed,"--a text which ever since has remained the motto, appearing on all of its subsequent manuscripts and printed copies. luther said: "i rejoice beyond measure that i lived to see the hour in which christ was publicly glorified by such great confessors of his, in so great an assembly, through this in every respect most beautiful confession. and the word has been fulfilled [ps. , ]: 'i will speak of thy testimonies also before kings;' and the other word will also be fulfilled: 'i was not confounded.' for, 'whosoever confesses me before men' (so speaks he who lies not), 'him will i also confess before my father which is in heaven.'" ( , ; e. , .) july luther wrote to jonas "christ was loudly proclaimed by means of the public and glorious confession (_publica et gloriosa confessione_) and confessed in the open (_am lichte_) and in their [the papists'] faces, so that they cannot boast that we fled, had been afraid, or had concealed our faith. i only regret that i was not able to be present when this splendid confession was made (_in hac pulchra confessione_)." (st. l. , ; e. , .) on the same day, july , luther wrote to the elector: "i know and consider well that our lord christ himself comforts the heart of your electoral grace better than i or any one else is able to do. this is shown, too, and proved before our eyes by the facts, for the opponents think that they made a shrewd move by having his imperial majesty prohibit preaching. but the poor deluded people do not see that, through the written confession presented to them, more has been preached than otherwise perhaps ten preachers could have done. is it not keen wisdom and great wit that magister eisleben and others must keep silence? but in lieu thereof the elector of saxony, together with other princes and lords, arises with the written confession and preaches freely before his imperial majesty and the entire realm, under their noses so that they must hear and cannot gainsay. i think that thus the order prohibiting preaching was a success indeed. they will not permit their servants to hear the ministers, but must themselves hear something far worse (as they regard it) from such great lords, and keep their peace. indeed, christ is not silent at the diet; and though they be furious, still they must hear more by listening to the confession than they would have heard in a year from the preachers. thus is fulfilled what paul says: god's word will nevertheless have free course. if it is prohibited in the pulpit, it must be heard in the palaces. if poor preachers dare not speak it, then mighty princes and lords proclaim it. in brief, if everything keeps silence, the very stones will cry out, says christ himself." ( , .) september , at the close of the diet, luther wrote to melanchthon: "you have confessed christ, offered peace, obeyed the emperor, endured reproach, been sated with slander, and have not recompensed evil for evil; in sum you have performed the holy work of god, as becomes saints, in a worthy manner. ... i shall canonize you (_canonizabo vos_) as faithful members of christ." ( , ; e. , .) . manuscripts and editions of augustana. as far as the text of the augsburg confession is concerned, both of the original manuscripts are lost to us. evidently they have become a prey to romish rage and enmity. eck was given permission to examine the german copy in , and possibly at that time already it was not returned to mainz. it may have been taken to trent for the discussions at the council, and thence carried to rome. the latin original was deposited in the imperial archives at brussels, where it was seen and perused by lindanus in . february , , however, philip ii instructed duke alva to bring the manuscript to spain, lest the protestants "regard it as a koran," and in order that "such a damned work might forever be destroyed; _porque se hunda para siempre tan malvada obra._" the keeper of the brussels archives himself testifies that the manuscript was delivered to alva. there is, however, no lack of other manuscripts of the augsburg confession. up to the present time no less than have been found. of these, five german and four latin copies contain also the signatures. the five german copies are in verbal agreement almost throughout, and therefore probably offer the text as read and presented at augsburg. the printing of the confession had been expressly prohibited by the emperor. june melanchthon wrote to veit dietrich: "our confession has been presented to the emperor. he ordered that it be not printed. you will therefore see that it is not made public." (_c. r._ , .) however, even during the sessions of the diet a number of printed editions six in german and one in latin, were issued by irresponsible parties. but since these were full of errors, and since, furthermore, the romanists asserted with increasing boldness and challenge that the confession of the lutherans had been refuted, by the roman confutation, from the scriptures and the fathers, melanchthon, in , had a correct edition printed, which was issued, together with the apology, in may, . this quarto edition ("beide, deutsch und lateinisch ps. ") is regarded as the _editio princeps._ for years this edition was also considered the authentic edition of the augsburg confession. its latin text was embodied in the book of concord as the _textus receptus._ but when attention was drawn to the changes in the german text of this edition (also the latin text had been subjected to minor alterations), the mainz manuscript was substituted in the german book of concord, as its preface explains. ( .) this manuscript, however contains no original signatures and was erroneously considered the identical document presented to the emperor, of which it was probably but a copy. in his introduction to the symbolical books, j. t. mueller expresses the following opinion concerning the mainz manuscript: "to say the least, one cannot deny that its text, as a rule, agrees with that of the best manuscripts, and that its mistakes can easily be corrected according to them and the _editio princeps,_ so that we have no reason to surrender the text received by the church and to accept another in place thereof, of which we cannot prove either that it is any closer to the original." ( .) tschackert, who devoted much study to the manuscripts of the augsburg confession, writes: "the saxon theologians acted in good faith, and the mainz copy is still certainly better than melanchthon's original imprint [the _editio princeps_] yet, when compared with the complete and--because synchronous with the originally presented copy--reliable manuscripts of the signers of the confession, the mainz manuscript proves to be defective in quite a number of places." (_l.c._ f.) however, even tschackert's minute comparison shows that the mainz manuscript deviates from the original presented to the emperor only in unimportant and purely formal points. for example, in sec. of the preface the words: "papst das generalkonzilium zu halten nicht geweigert, so waere e. k. m. gnaediges erbieten, zu fordern und zu handeln, dass der" are omitted. art. sec. we are to read: "dass die erdichteten geistlichen orden staende sind christlicher vollkommenheit" instead of: "dass die erdichteten geistlichen ordensstaende sind christliche vollkommenheit." art. , sec. reads, "die uebermass der werke," instead of, "die uebermasswerke," by the way, an excellent expression, which should again be given currency in the german. the conclusion of sec. has "leichpredigten" instead of "beipredigten." according to the manuscripts, also the mainz manuscript, the correct reading of sec. of the preface is as follows: "wo aber bei unsern herrn, freunden und besonders den kurfuersten, fuersten und staenden des andern teils die handlung dermassen, wie e. k. m. ausschreiben vermag (bequeme handlung unter uns selbst in lieb und guetigkeit) nicht verfangen noch erspriesslich sein wollte" etc. the words, "bequeme handlung unter uns selbst in lieb' und guetigkeit," are quoted from the imperial proclamation. (foerstemann, , ; plitt, , .) originally only the last seven articles concerning the abuses had separate titles, the doctrinal articles being merely numbered, as in the marburg and schwabach articles, which melanchthon had before him at augsburg. (luther, weimar , , . .) nor are the present captions of the doctrinal articles found in the original german and latin editions of the book of concord, article xx forming a solitary exception; for in the german (in the latin concordia, too, it bears no title) it is superscribed: "vom glauben und guten werken, of faith and good works." this is probably due to the fact that article xx was taken from the so-called torgau articles and, with its superscription there, placed among the doctrinal articles. in the german edition of the word "schluss" is omitted where the latin has "epilogus." as to the translations, even before the confession was presented to the emperor, it had been rendered into french. (this translation was published by foerstemann, , .) the emperor had it translated for his own use into both italian and french. (_c. r._ , ; luther, st. l., , .) since then the augustana has been done into hebrew, greek, spanish, portuguese, belgian, slavic, danish, swedish, english, and many other languages. as to the english translations, see page . [tr. note: numbered section , above] . signatures of augsburg confession. concerning the signatures of the augustana, tschackert writes as follows: the names of the signers are most reliably determined from the best manuscript copies of the original of the confession, which have been preserved to us. there we find the signatures of eight princes and two free cities, to wit, elector john of saxony, margrave george of brandenburg-ansbach, duke ernest of braunschweig-lueneburg, landgrave philip of hesse, then john frederick, the electoral prince of saxony, ernest's brother francis of braunschweig-lueneburg, prince wolfgang of anhalt, count albrecht of mansfeld, and the cities nuernberg and reutlingen. (_l.c._ ; see also luther's letter of july , , st. l. , .) camerarius, in his life of melanchthon, relates that melanchthon desired to have the confession drawn up in the name of the theologians only, but that his plan did not prevail because it was believed that the signatures of the princes would lend prestige and splendor to the act of presenting this confession of faith. besides, this plan of melanchthon's was excluded by the emperor's proclamation. although philip of hesse, in the interest of a union with the swiss, had zealously, but in vain, endeavored to secure for the article concerning the lord's supper a milder form still, in the end, he did not refuse to sign. regius wrote to luther, may , that he had discussed the entire cause of the gospel with the landgrave, who had invited him to dinner, and talked with him for two hours on the lord's supper. the prince had presented all the arguments of the sacramentarians and desired to hear regius refute them. but while the landgrave did not side with zwingli (_non sentit cum zwinglio_), yet he desired with all his heart an agreement of the theologians, as far as piety would permit (_exoptat doctorum hominum concordiam, quantum sinit pietas_). he was far less inclined to dissension than rumor had it before his arrival. he would hardly despise the wise counsel of melanchthon and others. (kolde, _analecta,_ ; see also _c. r._ , , where the text reads, "_nam sentit cum zwinglio_" instead of, "_non sentit cum zwinglio._") accordingly, the mind of the landgrave was not outright zwinglian, but unionistic. he regarded the followers of zwingli as weak brethren who must be borne with, and to whom christian fellowship should not be refused. this also explains how the landgrave could sign the augustana, and yet continue his endeavors to bring about a union. may melanchthon wrote to luther: "the macedonian [philip of hesse] now contemplates signing our formula of speech, and it appears as if he can be drawn back to our side; still, a letter from you will be necessary. therefore i beg you most urgently that you write him, admonishing him not to burden his conscience with a godless doctrine." still the landgrave did not change his position in the next few weeks. june , however, melanchthon reported to luther: "the landgrave approves our confession and has signed it. you will, i hope accomplish much if you seek to strengthen him by writing him a letter." (_c. r._ , . . . . . ; luther st. l., , ; a, .) at augsburg, whither also zwingli had sent his _fidei ratio,_ the south-german imperial cities (strassburg, constance, memmingen, lindau) presented the so-called _confessio tetrapolitana,_ prepared by bucer and capito, which declares that the sacraments are "holy types," and that in the lord's supper the "true body" and the "true blood" of christ "are truly eaten and drunk as meat and drink for the souls which are thereby nourished unto eternal life." however, in these cities, too, signed the augsburg confession. thus the seed which luther sowed had grown wonderfully. june , , is properly regarded as the real birthday of the lutheran church. from this day on she stands before all the world as a body united by a public confession and separate from the roman church. the lone, but courageous confessor of worms saw himself surrounded with a stately host of true christian heroes, who were not afraid to place their names under his confession, although they knew that it might cost them goods and blood, life and limb. when the emperor, after entering augsburg, stubbornly demanded that the lutherans cease preaching, margrave george of brandenburg finally declared: "rather than deny my god and suffer the word of god to be taken from me, i will kneel down and have my head struck off." (_c. r._ , .) that characterizes the pious and heroic frame of mind of all who signed the augustana in in a letter, of june , to luther, jonas relates how the catholic princes and estates knelt down to receive the blessing of campegius when the latter entered the city, but that the elector remained standing and declared: "to god alone shall knees be bowed; _in deo flectenda sunt genua._" (kolde, _analecta,_ .) when melanchthon called the elector's attention to the possible consequences of his signing the augsburg confession, the latter answered that he would do what was right, without concerning himself about his electoral dignity; he would confess his lord, whose cross he prized higher than all the power of the world. brenz wrote: "our princes are most steadfast in confessing the gospel, and surely, when i consider their great steadfastness, there comes over me no small feeling of shame because we poor beggars [theologians] are filled with fear of the imperial majesty." (_c. r._ , .) luther praises elector john for having suffered a bitter death at the diet of augsburg. there, says luther, he had to swallow all kinds of nasty soups and poison with which the devil served him; at augsburg he publicly, before all the world, confessed christ's death and resurrection, and hazarded property and people, yea, his own body and life; and because of the confession which he made we shall honor him as a christian. (st. l. , f.) and not only the lutheran church, but all protestant christendom, aye, the entire world has every reason to revere and hold sacred the memory of the heroes who boldly affixed their names to the confession of . . tributes to confession of augsburg. from the moment of its presentation to the present day, men have not tired of praising the augsburg confession, which has been called _confessio augusta, confessio augustissima,_ the "_evangelischer augapfel,_" etc. they have admired its systematic plan, its completeness, comprehensiveness, and arrangement; its balance of mildness and firmness; its racy vigor, freshness, and directness; its beauty of composition, "the like of which can not be found in the entire literature of the reformation period." spalatin exclaims: "a confession, the like of which was never made, not only in a thousand years, but as long as the world has been standing!" sartorius: "a confession of the eternal truth, of true ecumenical christianity, and of all fundamental articles of the christian faith!" "from the diet of augsburg, which is the birthday of the evangelical church federation, down to the great peace congress of muenster and osnabrueck, this confession stands as the towering standard in the entire history of those profoundly troublous times, gathering the protestants about itself in ever closer ranks, and, when assaulted by the enemies of evangelical truth with increasing fury, is defended by its friends in severe fighting, with loss of goods and blood, and always finally victoriously holds the field. under the protection of this banner the evangelical lutheran church in germany has been built up on firm and unassailable foundations: under the same protection the reformed church in germany has found shelter. but the banner was carried still farther; for all swedes, danes, norwegians, and prussians have sworn allegiance to it, and the esthonians, latts, finns, as well as all lutherans of russia, france, and other lands recognize therein the palladium of their faith and rights. no other protestant confession has ever been so honored." (guericke, _kg._, , f.) vilmar says in praise of the confession: "whoever has once felt a gentle breath of the bracing mountain air which is wafted from this mighty mountain of faith [the augsburg confession] no longer seeks to pit against its firm and quiet dignity his own uncertain, immature, and wavering thoughts nor to direct the vain and childish puff of his mouth against that breath of god in order to give it a different direction." (_theol. d. tatsachen,_ .) in his introduction to the symbolical books, j. t. mueller says: "luther called the diet of augsburg 'the last trumpet before judgment day;' hence we may well call the confession there made the _blast_ of that trumpet, which, indeed, has gone forth into all lands, even as the gospel of god which it proclaims in its purity." ( .) the highest praise, however, is given the augsburg confession by the church which was born with it, when, _e.g._, in the formula of concord, the lutherans designate it as "the symbol of our time," and glory in it as the confession, which, though frowned upon and assailed by its opponents, "down to this day has remained unrefuted and unoverthrown (bis auf diesen tag unwiderlegt und unumgestossen geblieben)." ( , ; , .) iv. melanchthon's alterations of the augsburg confession. . changes unwarranted. melanchthon continued uninterruptedly to polish and correct the augsburg confession till immediately before its presentation on june , . while, indeed he cannot be censured for doing this, it was though originally not so intended by melanchthon, an act of presumption to continue to alter the document after it had been adopted, signed, and publicly presented. even the _editio princeps_ of is no longer in literal agreement with the original manuscripts. for this reason the german text embodied in the book of concord is not the one contained in the _editio princeps,_ but that of the mainz manuscript, which, as stated, was erroneously believed to be the identical german copy presented to the emperor. the latin text of the _editio princeps,_ embodied in the book of concord, had likewise undergone some, though unessential, changes. these alterations became much more extensive in the latin octavo edition of and in the german revision of . the variata of and , however, capped the climax as far as changes are concerned, some of them being very questionable also doctrinally. in their "approbation" of the concordia germanico-latina, edited by reineccius, , the leipzig theologians remark pertinently: melanchthon found it "impossible to leave a book as it once was." witness his _loci_ of , which he remodeled three times-- , , and . however, the _loci_ were his own private work while the augustana was the property and confession of the church. tschackert is right when he comments as follows: "to-day it is regarded as an almost incomprehensible trait of melanchthon's character that immediately after the diet and all his lifetime he regarded the confession as a private production of his pen, and made changes in it as often as he had it printed, while he, more so than others, could but evaluate it as a state-paper of the evangelical estates, which, having been read and delivered in solemn session, represented an important document of german history, both secular and ecclesiastical. in extenuation it is said that melanchthon made these changes in pedagogical interests, namely, in order to clarify terms or to explain them more definitely; furthermore, that for decades the evangelical estates and theologians did not take offense at melanchthon's changes. both may be true. but this does not change the fact that the chief editor of the confession did not appreciate the world-historical significance of this state-paper of the evangelical estates." (_l.c._ .) nor can it be denied that melanchthon made these changes, not merely in pedagogical interests, but, at least a number of them, also in the interest of his deviating dogmatic views and in deference to philip of hesse, who favored a union with the swiss. nor can melanchthon be fully cleared of dissimulation in this matter. the revised apology of , for example, he openly designated on the titlepage as "diligently revised, _diligenter recognita";_ but in the case of the augsburg confession of and he in no way indicated that it was a changed and augmented edition. as yet it has not been definitely ascertained when and where the terms "variata" and "invariata" originated. at the princes' diet of naumburg, in , the variata was designated as the "amended" edition. the reuss confession of contains the term "unaltered augsburg confession." in its epitome as well as in its thorough declaration the formula of concord speaks of "the first unaltered augsburg confession--_augustana illa prima et non mutata confessio._" ( , ; , .) the preface to the formula of concord repeatedly speaks of the variata of as "the other edition of the augsburg confession--_altera augustanae confessionis editio._" ( f.) . detrimental consequences of alterations. the changes made in the augsburg confession brought great distress, heavy cares, and bitter struggles upon the lutheran church both from within and without. church history records the manifold and sinister ways in which they were exploited by the reformed as well as the papists; especially by the latter (the jesuits) at the religious colloquies beginning , until far into the time of the thirty years' war, in order to deprive the lutherans of the blessings guaranteed by the religious peace of augsburg, . (salig, _gesch. d. a. k._, , ff.; _lehre und wehre_ , ff.) on melanchthon's alterations of the augsburg confession the romanists, as the preface to the book of concord explains, based the reproach and slander that the lutherans themselves did not know "which is the true and genuine augsburg confession." ( .) decrying the lutherans, they boldly declared "that not two preachers are found who agree in each and every article of the augsburg confession, but that they are rent asunder and separated from one another to such an extent that they themselves no longer know what is the augsburg confession and its proper sense." ( .) in spite of the express declaration of the lutherans at naumburg, , that they were minded to abide by the original augsburg confession as presented to emperor charles v at augsburg, , the papists and the reformed did not cease their calumniations, but continued to interpret their declarations to mean, "as though we [the lutherans] were so uncertain concerning our religion, and so often had transfused it from one formula to another, that it was no longer clear to us or our theologians what is the confession once offered to the emperor at augsburg." ( .) as a result of the numerous and, in part radical changes made by melanchthon in the augsburg confession, the reformed also, in the course of time more and more, laid claim to the variata and appealed to it over against the loyal lutherans. in particular, they regarded and interpreted the alteration which melanchthon had made in article x, of the lord's supper, as a correction of the original augustana in deference to the views of calvinism. calvin declared that he ( at strassburg) had signed the augustana "in the sense in which its author [melanchthon] explains it (_sicut eam auctor ipse interpretatur_)." and whenever the reformed, who were regarded as confessionally related to the augsburg confession (_confessioni augustanae addicti_), and as such shared in the blessings of the peace of augsburg ( ) and the peace of westphalia ( ), adopted, and appealed to, the augustana, they interpreted it according to the variata. referring to this abuse on the part of the reformed and crypto-calvinists, the preface to the book of concord remarks: "to these disadvantages [the slanders of the romanists] there is also added that, under the pretext of the augsburg confession [variata of ], the teaching conflicting with the institution of the holy supper of the body and blood of christ and also other corruptions were introduced here and there into the churches and schools." ( . .)--thus the changes made in the augsburg confession did much harm to the lutheran cause. melanchthon belongs to the class of men that have greatly benefited our church, but have also seriously harmed it. "these fictions" of the adversaries, says the preface to the book of concord concerning the slanders based on melanchthon's changes "have deterred and alienated many good men from our churches, schools, doctrine, faith, and confession." ( .) . attitude toward variata. john eck was the first who, in , at the religious colloquy of worms, publicly protested against the variata. but since it was apparent that most of the changes were intended merely as reenforcements of the lutheran position against the papists, and melanchthon also declared that he had made no changes in "the matter and substance or in the sense," _i.e._, in the doctrine itself, the lutherans at that time, as the preface to the book of concord shows, attached no further importance to the matter. the freedom with which in those days formal alterations were made even in public documents, and the guilelessness with which such changes were received, appears, for example, from the translation of the apology by justus jonas. however, not all lutherans even at that time were able to view melanchthon's changes without apprehension and indifference. among these was elector john frederick, who declared that he considered the augustana to be the confession of those who had signed it, and not the private property of melanchthon. in his admonition to brueck of may , , he says: "thus master philip also is said to have arrogated to himself the privilege of changing in some points the confession of your electoral grace and the other princes and estates, made before his imperial majesty at augsburg, to soften it and to print it elsewhere [a reprint of the changed latin octavo edition of had been published at augsburg and another at hagenau] without the previous knowledge and approval of your electoral grace and of the other estates which, in the opinion of your electoral grace, he should justly have refrained from, since the confession belongs primarily to your electoral grace and the other estates; and from it [the alterations made] your electoral grace and the other related estates might be charged that they are not certain of their doctrine and are also unstable. besides, it is giving an offense to the people." (_c. r._ , .) luther, too, is said to have remonstrated with melanchthon for having altered the confession. in his introduction to the augsburg confession (koenigsberg, ) wigand reports: "i heard from mr. george rorarius that dr. luther said to philip, 'philip, philip, you are not doing right in changing augustanam confessionem so often for it is not your, but the church's book.'" yet it is improbable that this should have occurred between and , for in the variata followed, which was changed still more in , without arousing any public protest whatever. after luther's death, however, when melanchthon's doctrinal deviations became apparent, and the melanchthonians and the loyal lutherans became more and more opposed to one another, the variata was rejected with increasing determination by the latter as the party-symbol of the philippists. in flacius asserted at weimar that the variata differed essentially from the augustana. in the reuss-schoenburg confession of the variata was unqualifiedly condemned; for here we read: we confess "the old, true, unaltered augsburg confession, which later was changed, mutilated, misinterpreted, and falsified ... by the adiaphorists in many places both as regards the words and the substance (_nach den worten und sonst in den haendeln_), which thus became a buskin, _bundschuh,_ pantoffle, and a polish boot, fitting both legs equally well [suiting lutherans as well as reformed] or a cloak and a changeling (_wechselbalg_), by means of which adiaphorists, sacramentarians, antinomians, new teachers of works, and the like hide, adorn, defend, and establish their errors and falsifications under the cover and name of the augsburg confession, pretending to be likewise confessors of the augsburg confession, for the sole purpose of enjoying with us under its shadow, against rain and hail, the common peace of the empire, and selling, furthering, and spreading their errors under the semblance of friends so much the more easily and safely." (kolde, _einleitung,_ .) in a sermon delivered at wittenberg, jacob andreae also opposed the variata very zealously. thus the conditions without as well as within the lutheran church were such that a public declaration on the part of the genuine lutherans as to their attitude toward the alterations of melanchthon, notably in the variata of , became increasingly imperative. especially the continued slanders, intrigues, and threats of the papists necessitated such a declaration. as early as , when the peace of augsburg was concluded, the romanists attempted to limit its provisions to the adherents of the augustana of . at the religious colloquy of worms, in , the jesuit canisius, distinguishing between a pure and a falsified augustana, demanded that the adherents of the latter be condemned, and excluded from the discussions. . alterations in editions of , , . as to the alterations themselves, the latin text of the _editio princeps_ of the augsburg confession of received the following additions: sec. in article , sec. in article , and sec. in article . accordingly, these passages do not occur in the german text of the book of concord. originally sec. in the conclusion of article read: "_tota_ dissensio est de paucis quibusdam abusibus," and sec. in article : "nam ad hoc _praecipue_ opus est ceremoniis, ut doceant imperitos." the additions made to articles and are also found in the german text of the _editio princeps_. (_c. r._ , . .) in the "approbation" of the leipzig theologians mentioned above we read: the octavo edition of the augustana and the apology printed by george rauh, according to the unanimous testimony of our theologians, cannot be tolerated, "owing to the many additions and other changes originating from philip melanchthon. for if one compares the th article of the augsburg confession as well as the last articles on the abuses: 'of monastic vows' and 'of ecclesiastical authority,' it will readily be seen what great additions (_laciniae_) have been patched onto this wittenberg octavo edition of . the same thing has also been done with the apology, especially in the article 'of justification and good works,' where often entire successive pages may be found which do not occur in the genuine copies. furthermore, in the declaration regarding the article 'of the lord's supper,' where paul's words, that the bread is a communion of the body of christ, etc., as well as the testimony of theophylact concerning the presence of the body of christ in the supper have been omitted. likewise in the defense of the articles 'of repentance,' 'of confession and satisfaction,' 'of human traditions,' 'of the marriage of priests,' and 'of ecclesiastical power,' where, again, entire pages have been added." (_l.c._ , ; _c. r._ , .) in the german edition of the augsburg confession of it was especially articles , , , , , , and that were remodeled. these alterations, however, involve no doctrinal changes, with the possible exception of article , where the words "where and when he will" are expunged. (_c. r._ , .) as to the variata of , however, the extent of the doctrinal articles was here almost doubled, and quite a number of material alterations were made. chief among the latter are the following: in article the words, "ubi et quando visum est deo," are omitted. in the th article the rejection of the reformed doctrine is deleted, and the following is substituted for the article proper: "de coena domini docent, quod cum pane et vino vere exhibeantur corpus et sanguis christi vescentibus in coena domini." (_c. r._ , .) the following sentences have also given offense: "et cum hoc modo consolamur nos promissione seu evangelio et erigimus nos fide, certo consequimur remissionem peccatorum, et _simul_ datur nobis spiritus sanctus." "cum evangelium audimus aut cogitamus aut sacramenta tractamus et fide nos consolamur _simul_ est efficax spiritus sanctus." ( .) for the words of the th article: "sed haec fit in cordibus, cum per verbum spiritus sanctus concipitur," the variata substitutes: "et christus dicit: sine me nihil potestis facere. efficitur autem spiritualis iustitia in nobis, cum _audiuvamur_ a spiritu sancto. porro spiritum sanctum concipimus, cum verbo dei assentimur, ut nos fide in terroribus consolemur." ( .) toward the end of the same article we read: "quamquam enim externa opera aliquo modo potest efficere humana natura per sese, ... verum timorem, veram fiduciam, patientiam, castitatem non potest efficere, nisi spiritus sanctus gubernet et _adiuvet_ corda nostra." ( .) in the th article the phrase "non adiuvante deo" is erased, which, by the way, indicates that melanchthon regarded these words as equivalent to those of the german text: "so gott die hand abgetan," for else he would have weakened the text against his own interests. ( .) to the th article melanchthon added the sentence: "debet autem ad haec dona [dei] accedere exercitatio nostra, quae et _conservat_ ea et meretur incrementum, iuxta illud: habenti dabitur. et augustinus praeclare dixit: dilectio meretur incrementum dilectionis, cum videlicet exercetur." ( .) . alterations render confession ambiguous. true in making all these changes, melanchthon did not introduce any direct heresy into the variata. he did, however, in the interest of his irenic and unionistic policy and dogmatic vacillations, render ambiguous and weaken the clear sense of the augustana. by his changes he opened the door and cleared the way, as it were, for his deviations in the direction of synergism, calvinism (lord's supper), and romanism (good works are necessary to salvation). nor was melanchthon a man who did not know what he was doing when he made alterations. whenever he weakened and trimmed the doctrines he had once confessed, whether in his _loci_ or in the augustana, he did so in order to satisfy definite interests of his own, interests self-evidently not subservient to, but conflicting with, the clear expression and bold confession of the old lutheran truth. kolde, referring in particular to the changes made in the th article, says: "it should never have been denied that these alterations involved real changes. the motives which actuated melanchthon cannot be definitely ascertained, neither from his own expressions nor from contemporary remarks of his circle of acquaintances" [as late as selneccer reports that philip of hesse had asked melanchthon to erase the _improbatio_ of the th article, because then also the swiss would accept the augustana as their confession]. "a comparison with the wittenberg concord of may, (_cum pane et vino vere et substantialiter adesse_--that the body and blood [of christ] are really and substantially present with the bread and wine, _c. r._ , ) justifies the assumption that by using the form: _cum pane et vino vere exhibeantur,_ he endeavored to take into account the existing agreement with the south germans (_oberlaender_). however, when, at the same time, he omits the words: _vere et substantialiter adesse,_ and the _improbatio,_ it cannot, in view of his gradually changed conception of the lord's supper, be doubted that he sought to leave open for himself and others the possibility of associating also with the swiss." ( .) an adequate answer to the question what prompted melanchthon to make his alterations will embrace also the following points: . melanchthon's mania for changing and remodeling in general. . his desire, especially after the breach between the lutherans and the papists seemed incurable, to meet and satisfy the criticism that the augustana was too mild, and to reenforce the lutheran position over against the papists. . melanchthon's doctrinal deviations, especially in reformed and synergistic directions. . variata disowned by lutheran church. it cannot be denied that during luther's life and for quite a time after his death the variata was used by lutherans without any public opposition and recognized as the augsburg confession. martin chemnitz, in his "iudicum de controversiis quibusdam circa quosdam augustanae confessionis articulos--decision concerning certain controversies about some articles of the augsburg confession," printed , says that the edition of was employed at the religious colloquies with the previous knowledge and approval of luther; in fact, that it was drawn up especially for the colloquy at hagenau, which the opponents (cochlaeus at worms, pighius at regensburg) had taken amiss. "graviter tulerant," says chemnitz, "multis articulis pleniori declaratione plusculum lucis accessisse, unde videbant veras sententias magis illustrari et thaidis babyloniae turpitudinem manifestius denudare--they took it amiss that more light had been shed on many articles by a fuller explanation, whence they perceived the true statements to be more fully illustrated and the shame of the babylonian thais to be more fully disclosed." (mueller, _einleitung,_ .) furthermore, it is equally certain that on the part of the lutheran princes, the variata was employed without any sinister intentions whatever, and without the slightest thought of deviating even in the least from the doctrine of the original augustana, as has been falsely asserted by heppe, weber, and others. wherever the variata was adopted by lutheran princes and theologians, it was never for the purpose of weakening the doctrine of the augsburg confession in any point. moreover, the sole reason always was to accentuate and present more clearly the contrast between themselves and the papists; and, generally speaking, the variata did serve this purpose. true, melanchthon at the same time, no doubt planned to prepare the way for his doctrinal innovations; but wherever such was the case he kept it strictly to himself. the complete guilelessness and good faith in which the lutheran princes and theologians employed the variata, and permitted its use appears from the preface to the book of concord. for here they state: "therefore we have decided in this writing to testify publicly, and to inform all, that we wished neither then nor now in any way to defend, or excuse or to approve, as agreeing with the gospel-doctrine, false and godless doctrines and opinions which may be concealed under certain coverings of words [in the variata]. we, indeed, never received the latter edition [of ] in a sense differing in any part from the former which was presented [at augsburg]. neither do we judge that other useful writings of dr. philip melanchthon, or of brenz, urban regius, pomeranus, etc., should be rejected and condemned, as far as in all things, they agree with the norm which has been set forth in the book of concord." ( .) accordingly, when the variata was boldly exploited by the romanists to circulate all manner of slanders about the lutherans; when it also became increasingly evident that the reformed and crypto-calvinists employed the variata as a cover for their false doctrine of the lord's supper; when, furthermore within the lutheran church the suspicion gradually grew into conviction that melanchthon, by his alterations had indeed intended to foist doctrinal deviations upon the lutheran church; and when, finally, a close scrutiny of the variata had unmistakably revealed the fact that it actually did deviate from the original document not only in extent, but also with regard to intent, not merely formally, but materially as well,--all loyal lutheran princes and theologians regarded it as self-evident that they unanimously and solemnly declare their exclusive adherence to the augsburg confession as presented to emperor charles at augsburg, and abandon the variata without delay. at naumburg, in , the lutheran princes therefore, after some vacillation, declared that they would adhere to the original augsburg confession and its "genuine christian declaration and norm," the smalcald articles. frederick iii of the palatinate alone withdrew, and before long joined the calvinists by introducing the heidelberg catechism, thus revealing the spuriousness of his own lutheranism. it was due especially to the crypto-calvinists in electoral saxony and to the _corpus doctrinae philippicum_ that the variata retained a temporary and local authority, until it was finally and generally disowned by the lutheran church and excluded from its symbols by the adoption of the formula of concord. for here our church pledges adherence to "the first, unaltered augsburg confession, delivered to the emperor charles v at augsburg in the year , in the great diet." ( , ; , ; , .) and in the preface to the book of concord the princes and estates declare: "accordingly, in order that no persons may permit themselves to be disturbed by the charges of our adversaries spun out of their own minds, by which they boast that not even we are certain which is the true and genuine augsburg confession, but that both those who are now among the living and posterity may be clearly and firmly taught and informed what that godly confession is which we and the churches and schools of our realms at all times professed and embraced, we emphatically testify that next to the pure and immutable truth of god's word we wish to embrace the first augsburg confession alone which was presented to the emperor charles v, in the year , at the famous diet of augsburg, this alone (we say), and no other." ( .) at the same time the princes furthermore protest that also the adoption of the formula of concord did not make any change in this respect. for doctrinally the formula of concord was not, nor was it intended to be, a "new or different confession," _i.e._, different from the one presented to emperor charles v. ( .) v. the pontifical confutation of the augsburg confession. . papal party refusing conciliation. at the diet of augsburg, convened in order to restore the disturbed religious peace, the lutherans were the first to take a step towards reconciliation by delivering their confession, june , . in accordance with the manifesto of emperor charles, they now expected that the papal party would also present its view and opinion, in order that the discussions might thereupon proceed in love and kindness, as the emperor put it. in the preface to their confession the lutherans declared: "in obedience to your imperial majesty's wishes, we offer, in this matter of religion the confession of our preachers and of ourselves, showing what manner of doctrine from the holy scriptures and the pure word of god has been up to this time set forth in our lands, dukedoms, dominions and cities, and taught in our churches. and if the other electors, princes, and estates of the empire will, according to the said imperial proposition, present similar writings, to wit, in latin and german, giving their opinions in this matter of religion, we, with the princes and friends aforesaid, here before your imperial majesty, our most clement lord, are prepared to confer amicably concerning all possible ways and means, in order that we may come together, as far as this may be honorably done, and, the matter between us on both sides being peacefully discussed without offensive strife, the dissension, by god's help, may be done away and brought back to one true accordant religion; for as we all are under one christ and do battle under him, we ought to confess the one christ, after the tenor of your imperial majesty's edict, and everything ought to be conducted according to the truth of god; and this is what, with most fervent prayers, we entreat of god." ( , .) the lutherans did not believe that the manifesto of the emperor could be construed in any other way than that both parties would be treated as equals at the diet. not merely as a matter of good policy, but _bona fide,_ as honest germans and true christians, they clung tenaciously to the words of the emperor, according to which the romanists, too, were to be regarded as a party summoned for the trial, the emperor being the judge. the lutherans simply refused to take the word of the emperor at anything less than par, or to doubt his good will and the sincerity of his promise. the fact that from the very beginning his actions were in apparent contravention of the manifesto was attributed by the lutherans to the sinister influence of such bitter, baiting, and unscrupulous theologians as eck, cochlaeus, and faber, who, they claimed, endeavored to poison and incite the guileless heart of the emperor. thus the lutherans would not and could not believe that charles had deceived them,--a simple trust, which, however, stubborn facts finally compelled them to abandon. the romanists, on the other hand, boasting before the emperor that they had remained with the true christian faith, the holy gospel, the catholic church, the bull of the pope, and the edict of worms, refused with equal tenacity to be treated as a party summoned for trial. june , , elector john wrote to luther: "thus we and the other princes and estates who are related to us in this matter had to consent to submit our opinion and confession of faith. our opponents, however, as we are told, declined to present theirs and decided to show to the emperor that they adhered to the edict [of worms] and to the faith which their fathers had bequeathed to and bestowed upon them, and which they intended to adhere to even now; if, however the pope or, in his place, the legate, together with his imperial majesty, would point out, and expect them to adopt, a different and new faith, they would humbly hear the emperor's opinion." (luther, st. l. , .) thus presupposing what they were summoned to prove at augsburg, namely, that the doctrine of the pope was identical with the old christian faith, the romanists declared a presentation of their views unnecessary. the lutherans, they maintained, were convicted apostates and rebels against pope and church, against emperor and realm; sentence was not first to be pronounced upon them, but had been pronounced long ago, the diet's duty merely being to confirm and execute it; hence, there was nothing else to be done by the emperor than to attend to his office as warden and protector of the church, and, together with the princes and estates, to proceed against the heretics with drastic measures. also in the later discussions, conducted with a view of effecting a reconciliation, the romanists refused to relinquish this position. from beginning to end they acted as the accusers, judges, and henchmen of the lutherans. nor was anything else to be expected, since, unlike the lutherans, they considered not god's word, but the pope the supreme arbiter in religious matters. thus from the very outset, the gulf between the two parties was such that it could not be bridged. common ground was lacking. on the one side conscience, bound by the word of god! on the other, blind subjection to human, papal authority! also romanists realized that this fundamental and irreconcilable difference was bound to render futile all discussions. it was not merely his own disgust which the papal historian expressed when he concluded his report on the prolonged discussions at augsburg: "thus the time was wasted with vain discussions." (plitt, _apologie,_ .) . further success not hoped for by luther. luther regarded the public reading of the confession as an unparalleled triumph of his cause. further results, such as a union with the romanists, he did not expect. on july , , he wrote to jonas: _"quid sperem de caesare, quantumvis optimo, sed obsesso?_ what can i hope of the emperor, even the best, when he is obsessed" [by the papal theologians]? the most luther hoped for was mutual political toleration. in the letter quoted he continues: "but they [the papists] must expect a sad, and we a happy issue. not indeed, that there ever will be unity of doctrine; for who can hope that belial will be united with christ? excepting that perhaps marriage [of priests] and the two kinds [of the sacrament] be permitted (here too however, this adverb 'perhaps' is required, and perhaps too much 'perhaps'). but this i wish and earnestly hope for, that, the difference in doctrine being set aside, a political union may be made. if by the blessing of christ this takes place, enough and more than enough has been done and accomplished at this diet. ... now, if we obtain also the third thing, that we adjourn with worldly peace secured, then we shall have clearly defeated satan in this year." (enders, , ; st. l. . .) july , , luther wrote in a similar vein to jonas: "the fact that these frogs [the papal theologians who wrote the confutation] with their croakings [_coaxitatibus_ = pasquinades against luther, instead of answers to the augustana] have free access [to the emperor] chagrins me very much in this great work in the most important matters. ... but this happens to prove that i am a true prophet; for i have always said that we work and hope in vain for a union in doctrine; it would be enough if we could obtain worldly peace." ( , . .) august , when the prolonged discussions of reconciliation were nearing their end, he wrote to melanchthon: "in sum, it does not please me at all that unity of doctrine is to be discussed, since this is utterly impossible, unless the pope would abolish his entire popery. it would have sufficed if we had presented to them the reasons for our faith and desired peace. but how can we hope that we shall win them over to accept the truth? we have come to hear whether they approve our doctrine or not, permitting them to remain what they are, only inquiring whether they acknowledge our doctrine to be correct or condemn it. if they condemn it, what does it avail to discuss the question of unity any longer with avowed enemies? if they acknowledge it to be right, what necessity is there of retaining the old abuses?" ( , .) though willing to yield to the catholic party in all other matters, luther refused to compromise the divine truth in any point or in any way. for this reason he also insisted that the emperor should not be recognized as judge and arbiter without qualification, but only with the proviso that his decision would not conflict with the clear word of god. according to luther, everybody, pope and emperor included, must submit to the authority of the scriptures. in a letter of july , he wrote to the elector: "in the first place; should his imperial majesty desire that the imperial majesty be permitted to decide these matters, since it was not his majesty's purpose to enter into lengthy discussions, i think your electoral grace might answer that his imperial majesty's manifesto promises that he would graciously listen to these matters. if such was not intended, the manifesto would have been needless, for his imperial majesty might have rendered his decision just as well in spain without summoning your electoral grace to augsburg at such great labor and expense. ... in the second place: should his imperial majesty insist that the imperial majesty be permitted to decide these matters your electoral grace may cheerfully answer yes, the imperial majesty shall decide these matters, and your electoral grace would accept and suffer everything, provided only that his imperial majesty make no decision against the clear scriptures, or god's word. for your electoral grace cannot put the emperor above god, nor accept his verdict in opposition to god's word." ( , .) . papal peace sought by emperor. by their obstinate refusal to regard themselves as a party summoned, the romanists from the outset, made it impossible for the emperor to maintain the role of an impartial judge, which, probably, he had never really intended to be. at any rate, though earnestly desirous of religious peace, his actions throughout the diet do not reveal a single serious effort at redeeming his promise and putting his beautiful words into practise. being bound to the pope and the papal party both religiously and politically, charles did not require of the romanists a fulfilment of the obligations imposed upon them by his manifesto. all the concessions were to be made by the lutherans. _revoca!_--that was the first and only word which rome had hitherto spoken to luther. "revoke and submit yourselves!"--that, in the last analysis, was also the demand of the emperor at augsburg with respect to the lutheran princes, both when he spoke in tones friendly and gentle and when he uttered severe and threatening words. charles, it is true, desired peace, but a roman peace, a peace effected by universal blind submission to the pope; not a peace by mutual understanding and concessions; least of all a peace by political religious tolerance, such as luther desired, and which in our days is generally regarded as the outstanding feature of modern civilization, notably of americanism. to force the lutherans into submission and obedience to the pope, that was the real object of the emperor. and the political situation demanded that this be accomplished by peaceable and gentle means--if possible. self-evidently, in his endeavors to establish a papal peace, the emperor, who was haunted and tormented by the fear that all efforts might prove futile, was zealously seconded, encouraged, and prodded on by the papal theologians. to bring about a religious peace, such as the emperor contemplated, this, they flattered charles, would be an ever-memorable achievement, truly worthy of the emperor: for the eyes of all christendom were upon him, and he had staked his honor upon the success of this glorious undertaking. june the father confessor of the emperor, garsia, then at rome, wrote to charles: "at present there is nothing so important in this life as that your majesty emerge victorious in the german affair. in italy you will be accounted the best prince on earth if god should vouchsafe this grace unto us that the heresies which have arisen in that nation be cured by your hand." (plitt, .) june garsia wrote: "gracious lord! after the letters from the legate [campegius, concerning the return of christian ii to the roman church, the disagreement between philip of hesse and the elector, etc.] had been read at to-day's consistorial meeting, almost all the cardinals said that your majesty was the angel sent from heaven to restore christendom. god knows how much i rejoiced, and although the sun burned fiercely when i returned to my home, how patiently i bore it! i was not sensitive to it from sheer joy at hearing such sweet words about my master from those who a year ago had maligned him. my chief comfort, however, was to behold that they were right; for it seems as if god were performing miracles by your majesty, and to judge by the beginning you have made in curing this ailment, it is evident that we may expect the issue to prove far more favorable than our sins merit." (ii. .) . compulsion advocated by theologians. all romanists, the emperor included, were of the opinion that the protestants must be brought back to the papal fold. but they differed somewhat as to the means of accomplishing this purpose. some demanded that force be resorted to forthwith, while others counseled that leniency be tried first. campegius advised kindness at the beginning, and greater severity only in dealing with certain individuals, but that sharper measures and, finally, force of arms ought to follow. at rome force was viewed as the "true rhubarb" for healing the breach, especially among the common people. july garsia wrote to the emperor: "if you are determined to bring germany back to the fold, i know of no other or better means than by presents and flattery to persuade those who are most eminent in science or in the empire to return to our faith. once that is done, you must, in dealing with the remaining common people, first of all publish your imperial edicts and christian admonitions. if they will not obey these, then the true rhubarb to cure them is force. this alone cured spain's rebellion against its king. and force is what will also cure germany's unfaithfulness to god, unless, indeed, divine grace should not attend your majesty in the usual measure. god would learn in this matter whether you are a faithful son of his, and should he so find, then i promise you that among all creatures you will find no power sufficiently strong to resist you. all will but serve the purpose of enabling you to obtain the crown of this world." ( .) among the open advocates of force were cochlaeus, eck, faber, and the theologians and monks who flocked to augsburg in large numbers about the time the augsburg confession was read. they all considered it their prime duty to rouse the passions of the emperor, as well as of the catholic princes and estates, and to incite them against the lutherans. their enmity was primarily directed against the augustana, whose objective and moderate tone had gained many friends even among the catholics, and which had indirectly branded eck and his compeers as detractors and calumniators. for had not duke william of bavaria, after the reading of the confession, rebuked eck, in the presence of the elector of saxony, for having misrepresented the lutheran doctrine to him? the moderation of the augustana, said these romanists, was nothing but the cunning of serpents, deception and misrepresentation, especially on the part of the wily melanchthon, for the true luther was portrayed in the theses of eck. cochlaeus wrote that the lutherans were slyly hiding their ungodly doctrines in order to deceive the emperor: "astute occultari in illorum confessione prava eorum dogmata, de quibus ibi tacendo dissimulabant, ut in hypocrisi loquentes maiestati tuae aliisque principibus imponerent." (laemmer, _vortridentinische theologie,_ .) thus the malice and fanaticism of the papal theologians and the monks rose in proportion as friendliness was shown the lutherans by catholic princes and the emperor. they feared that every approach toward the lutherans would jeopardize the _pax pontificia._ the fanaticism of the papal theologians is frequently referred to by the lutherans. june melanchthon wrote to luther: "sophists and monks are daily streaming into the city, in order to inflame the hatred of the emperor against us." (_c. r._ , .) june : "our confession was presented last saturday. the opponents are now deliberating upon how to answer; they flock together, take great pains, and incite the princes, who already have been sufficiently aroused. eck vehemently demands of the archbishop of mainz that the matter be not debated, since it has already been condemned." ( .) june jonas wrote to luther: "faber is goaded on by furies and eck is not a whit more sensible. both insist in every manner imaginable that the affair ought to be managed by force and must not be heard." ( .) melanchthon, july : "by chance eck and cochlaeus came to the legate [campegius, with whom melanchthon was deliberating]. i heard them say, distinctly enough, i believe, that the opponents are merely deliberating upon how to suppress us by force." ( .) july : "repeatedly have i been with certain enemies who belong to that herd of eck. words fail me to describe the bitter, pharisaical hatred i noticed there. they do nothing, they plan nothing else than how they may incite the princes against us, and supply the emperor with impious weapons." ( .) the implacable theologians also succeeded in fanaticizing some of the princes and bishops, who gradually became more and more opposed to any kind of settlement by mutual understanding. ( .) the chief exponent of force was cochlaeus. in his _expostulatio,_ which appeared at augsburg in may, , he argued that not only according to papal, but according to imperial law as well, which the evangelicals also acknowledged, and according to the scriptures, heretics might, aye, must be punished with death. the treatise concludes as follows: "thus it is established that obdurate heretics may be executed by every form of law. we, however, much prefer to have them return to the church, be converted, healed and live, and we beseech them to do so. _constat igitur, haereticos pertinaces omni iure interimi posse. nos tamen longe magis optamus et precamur, ut redeuntes ad ecclesiam convertantur, sanentur et vivant._" (plitt, , .) naturally eck, too, was prominent among those who counseled the employment of compulsory measures; indeed, he could not await the hour when the order would be given to proceed against the heretics with fire and sword. he lamented, in bitter terms, the fact that the emperor had not made use of stern measures as soon as he arrived in germany. for now, said he, procrastination and the conciliatory demeanor of the evangelicals, especially of melanchthon and brueck, had made it impossible to rouse the emperor to such a degree as the exigency of the case demanded. (plitt, .) luther wrote: "for that shameless gab and bloodthirsty sophist, doctor eck, one of their chief advisers, publicly declared in the presence of our people that if the emperor had followed the resolution made at bononia, and, immediately on entering germany, had courageously attacked the lutherans with the sword, and beheaded one after another, the matter would have been easily settled. but all this was prevented when he permitted the elector of saxony to speak and be heard through his chancellor." (st. l. , .) . emperor employs mildness. while a number of the catholic estates, incited by the theologians, were also in favor of immediately resorting to brutal force, the emperor, for political reasons, considered it more advisable to employ kindness. lauding the extreme affability and leniency of charles, melanchthon wrote to luther, january : "the emperor greets our prince very kindly; and i would that our people, in turn, were more complaisant towards him. i would ask you to admonish our junior prince by letter in this matter. the emperor's court has no one milder than himself. all others harbor a most cruel hatred against us. _caesar satis benigne salutat nostrum principem; ac velim vicissim nostros erga ipsum officiosiores esse. ea de re utinam iuniorem principem nostrum litteris admonueris. nihil ipso caesare mitius habet ipsius aula. reliquii omnes crudelissime nos oderunt_." (_c. r._ , .) the reading of the augustana strengthened this friendly attitude of charles. both its content and its conciliatory tone, which was not at all in harmony with the picture of the lutherans as sketched by eck, caused him to be more kindly disposed toward protestantism, and nourished his hope that religious peace might be attained by peaceable means. other catholic dignitaries and princes had been impressed in the same manner. july luther wrote to hausmann: "many bishops are inclined to peace and despise the sophists, eck and faber. one bishop [stadion of augsburg] is said to have declared in a private conversation, 'this [the confession of the lutherans] is the pure truth, we cannot deny it,' the bishop of mainz is being praised very much for his endeavors in the interest of peace. likewise duke henry of brunswick who extended a friendly invitation to philip to dine with him, and admitted that he was not able to disprove the articles treating of both kinds, the marriage of priests, and the distinction of meats. our men boast that, of the entire diet, no one is milder than the emperor himself. such is the beginning. the emperor treats our elector not only graciously, but most respectfully. so philip writes. it is remarkable how all are aglow with love and good will toward the emperor. it may happen, if god so wills, that, as the first emperor [charles at worms] was very hostile, so this last emperor [charles at augsburg] will be very friendly. only let us pray; for the power of prayer is clearly perceived." (st. l. , .) the emperor's optimism was, no doubt, due to the fact that, unlike his theologians, he did not perceive and realize the impassable gulf fixed between lutheranism and the papacy, as appeared also from the augustana, in which, however, the emperor mistook moderation of tone for surrender of substance. . augustana submitted to catholic party. full of hope the emperor, on june , immediately after its public presentation, submitted the lutheran confession to the catholic estates for deliberation. these, too, though not in the least inclined to abandon their arrogant attitude, seem to have given themselves over to the delusion that the lutherans could now be brought to recede from their position. accordingly, their answer (responsum) of june , couched in conciliatory language, recommended as "the humble opinion of the electors and estates that the imperial roman majesty would submit this great and important matter to a number of highly learned, sensible, honest, conciliating, and not spiteful persons, to deliberate on, and to consider, the writing [the augustana], as far as necessary, enumerating, on the one hand, whatsoever therein was found to be in conformity and harmony with the gospel, god's word, and the holy christian church, but, on the other hand, refuting with the true foundation of the gospel and the holy scripture and its doctrine, and bringing into true christian understanding, such matters as were found to be against, and out of harmony with, the gospel, the word of god, and the christian church." (laemmer, .) they recommended, however, that in this entire matter campegius be consulted, and for that purpose be furnished with a copy of the lutheran confession. the romanists furthermore resolved that the lutherans be asked whether they had any additional points to present, and, if so, to do this immediately. the lutherans, considering this a snare, declared, on july , that in their confession they had made it a special point to present the chief articles which it is necessary to believe in order to be saved, but had not enumerated all abuses, desiring to emphasize such only as burdened the consciences, lest the paramount questions be obscured; that they would let this [all that was enumerated in their confession] suffice, and have included other points of doctrine and abuses which were not mentioned, that they would not fail to give an answer from the word of god in case their opponents should attack the confession or present anything new. (foerstemann, , . _c. r._ , .) no doubt, the papists felt that the lutherans really should have testified directly also against the papacy, etc. this, too, was the interpretation which luther put on the inquiry of the romanists. july , , he wrote to jonas: but now i see what the questions aimed at whether you had other articles to present. for satan still lives and has noticed very well that your apology [augustana] steps softly and has passed by the articles concerning purgatory, the adoration of the saints, and especially antichrist, the pope. (st. l. , , enders, , .) july the emperor accepted the opinion of the estates and appointed the confutators. at the same time he declared with reference to the lutherans that he was the judge of the content of their writing (augustana); that, in case they should not be satisfied with his verdict, the final decision must remain with the council, but that meanwhile the edict of worms would be enforced everywhere. (laemmer, ; _c. r._ , .) thus the emperor, in unmistakable terms, indicated that the roman confutation would bring his own final verdict, which no further discussions could modify, and that he would compel the lutherans by force to observe the edict of worms if they refused to submit willingly. the catholic estates endorsed the emperor's declaration, but added the petition that, after the confutation had been read, the lutherans be asked in all kindness to return and that, in case this remained fruitless, an attempt be made to bring about an agreement to be reached by a committee appointed by both parties. evidently, the estates as well as the emperor expected the lutherans to yield and surrender. still, for the present, they were willing and preferred to attain this end by mild and gentle means. . rabid theologians appointed as confutators. campegius, to whom the entire matter was entrusted, manipulated things in such a manner that the result was the very opposite of what the emperor and estates had resolved upon. to be sure he made it appear as though he were entirely neutral leaving everything to the discretion of the german princes. he knew also how to hide his real sentiments from the lutherans. jonas, for example reports that in his address of june campegius had said nothing harsh or hateful (_nihil acerbe, nihil odiose_) against the lutherans. spalatin reports: "some one besought the legate and cardinal campegius to assist in obtaining peace for the cause of the gospel. to this he responded: since the papal power was suspicious to us the matter rested with the emperor and the german princes. whatever they did would stand." (koellner, _symbolik,_ .) thus campegius created the impression of absolute neutrality while in reality he was at the same time busy with secret intrigues against the lutherans. among the confutators (brueck mentions , spalatin , others , still others ), selected by campegius and appointed by the emperor, were such rabid abusive and inveterate enemies of luther as eck, faber, cochlaeus, wimpina, colli (author of a slanderous tract against luther's marriage), dietenberger etc. the first three are repeatedly designated as the true authors of the confutation. in his _replica ad bucerum,_ eck boasts: "of all the theologians at augsburg i was chosen unanimously to prepare the answer to the saxon confession, and i obeyed. _augustae ab omnibus theologis fui delectus unanimiter, qui responsum pararem contra confessionem saxonicam, et parui._" (koellner, .) july brenz wrote to myconius: "their leader (_antesignanus_) is that good man eck. the rest are in number. one might call them an iliad [homer's iliad consists of books] of sophists." (_c. r._ , .) melanchthon, too, repeatedly designates eck and faber as the authors of the confutation. july he wrote to luther: "with his legerdemain (_commanipulatione_) eck presented to the emperor the confutation of our confession." ( .) august : "this confutation is the most nonsensical of all the nonsensical books of faber." ( .) august , to myconius: "eck and faber have worked for six entire weeks in producing the confutation of our confession." ( .) hence also such allusions in melanchthon's letters as "confutatio fabrilis," "fabriliter scripta," and in the apology: "nullus faber fabrilius cogitare quidquam posset, quam hae ineptiae excogitatae sunt ad eludendum ius naturae." ( , .) brueck was right when he said that some of the confutators were "purely partial, and altogether suspicious characters." (koellner, .) . confutation prepared. the resolution which the catholic estates passed june was to the effect that the imperial answer to the lutheran confession be made "by sober and not spiteful men of learning." the emperor's prolog to the confutation, accordingly, designated the confutators as "certain learned, valiant, sensible, sober, and honorable men of many nations." (_c. r._ , .) at the same time they were told to couch their answer in winning, convincing, moderate, and earnest terms. the imperial instruction read: "to this end it is indeed good and needful that said document [the augustana] be carefully considered and diligently studied by learned, wise, and sober persons, in order that they [the lutherans] be shown in all kindness (_durch gute wege_) where they err, and be admonished to return to the good way, likewise, to grant them whatsoever may be serviceable and adapted to our holy christian faith; and to set forth the errors, moderately and politely, with such good and holy arguments as the matter calls for, to defend and prove everything with suitable evangelical declarations and admonitions, proceeding from christian and neighborly love; and at the same time to mingle therewith earnestness and severity with such moderation as may be likely to win the five electors and princes, and not to destroy their hope or to harden them still more." (koellner, ) however, inspired by campegius and goaded on by blind hatred, the confutators employed their commission for the purpose of casting suspicion on the lutherans and inciting the emperor against them. they disregarded the imperial admonition for moderation, and instead of an objective answer to the augustana, they produced a long-winded pasquinade against luther and the evangelical preachers, a fit companion piece to the theses of eck--a general accusation against the protestants, a slanderous anthology of garbled quotations from luther, melanchthon, and other evangelical preachers. the insinuation lurking in the document everywhere was that the confession of the lutheran princes was in glaring contradiction to the real doctrine of their pastors. the sinister scheme of the romanists, as the elector in reminded the lutheran theologians, was to bring the princes in opposition to their preachers. (_c. r._ , .) the mildness and moderation of the augustana, they openly declared, was nothing but subtle cunning of the smooth and wily melanchthon, who sought to hide the true state of affairs. in a book which cochlaeus published against the apology in he said that the open attacks of luther were far more tolerable than the serpentine cunning and hypocrisy of melanchthon (_instar draconis insidiantis fraudes intendens_), as manifested in particular by his demeanor toward campegius at augsburg in . (laemmer, ; salig, , .) thus the roman confutators disregarded their commission to refute the augustana, and substituted a caricature of luther and his doctrines designed to irritate the emperor. . a bulky, scurrilous document. the confutation, compiled by eck and faber from various contributions of the confutators, was ready by the th of july, and was presented to the emperor on the th or th. the german translation was prepared by the bavarian chancellor, leonhard von eck. july brenz had written: "it is reported that they are preparing wagonloads of commentaries against our confession." (_c. r._ , .) spalatin reports that the confutators delivered to the emperor "a pile of books against doctor martin with most scurrilous titles." the chief document was entitled: "catholic and, as it were, extemporaneous response concerning certain articles presented in these days at the diet to the imperial majesty by the illustrious elector of saxony and certain other princes as well as two cities. _catholica et quasi extemporanea responsio super nonnullis articulis caesareae maiestati hisce diebus in dieta imperiali augustensi per illustrem electorem saxoniae et alios quosdam principes et duas civitates oblatis._" it was supplemented by nine other treatises on all manner of alleged contradictions and heresies of luther and anabaptistic as well as other fruits of his teaching. (laemmer, , _c. r._ , .) the pasquinade with its supplements comprised no less than folios, of which were devoted to the answer proper. cochlaeus also designates it as "very severe and extended, _acrior extensiorque._" july melanchthon reported he had heard from friends that the confutation was "long and filled with scurrilities." ( . .) july : "i am sending you [luther] a list of the treatises which our opponents have presented to the emperor, from which you will see that the confutation is supplemented by antilogs and other treatises in order to stir up against us the most gentle heart of the emperor. such are the stratagems these slanderers (_sycophantae_) devise." ( .) the effect of the confutation on the emperor, however, was not at all what its authors desired and anticipated. disgusted with the miserable bulky botch, the emperor convened the estates on july , and they resolved to return the bungling document to the theologians for revision. tone, method, plan, everything displeased the emperor and estates to such an extent that they expunged almost one-third of it. intentionally they ignored the nine supplements and demanded that reflections on luther be eliminated from the document entirely; moreover, that the theologians confine themselves to a refutation of the augustana. (laemmer, .) cochlaeus writes: "since the catholic princes all desired peace and concord, they deemed it necessary to answer in a milder tone, and to omit all reference to what the [lutheran] preachers had formerly taught and written otherwise than their confession stated." (koellner, .) in a letter to brueck he declared that such coarse extracts and articles [with which the first draft of the confutation charged luther] should not be mentioned in the reply to the confession, lest any one be put to shame or defamed publicly. (laemmer, .) in his annals, spalatin reports: "at first there were perhaps folios. but his imperial majesty is said to have weeded out many folios and condensed the confutation to such an extent that not more than twelve folios remained. this is said to have hurt and angered eck severely." (st. l. a, .) in a letter to veit dietrich, dated july , melanchthon remarks sarcastically: "recently eck complained to one of his friends that the emperor had deleted almost the third part of his treatise, and i suspect that the chief ornaments of the book were rooted out, that is, the glaring lies and the most stupid tricks, _insignia mendacia et sycophantiae stolidissimae._" (_c. r._ , .) brenz regarded this as an evidence of the extent to which the augustana had perturbed the opponents, leaving them utterly helpless. july he wrote to isemann: "meanwhile nothing new has taken place in our midst, except that i heard that the confession of the sophists was to-day returned by the emperor to its authors, the sophists, and this for the reason that it was so confused, jumbled, vehement, bloodthirsty, and cruel (_confusa, incordita, violenta, sanguinolenta et crudelis_) that he was ashamed to have it read before the imperial senate.... we experience daily that we have so bewildered, stunned, and confused them that they know not where to begin or to end." ( .) "pussyfooting (_leisetreten_)!"--such was the slogan at augsburg; and in this melanchthon was nowhere equaled. privately also cochlaeus elaborated a milder answer to the lutheran confession. but even the friends who had induced him to undertake this task considered his effort too harsh to be presented to the emperor. the first, rejected draft of the confutation has been lost, with the sole exception of the second article, preserved by cochlaeus. on the difference between this draft and the one finally adopted, plitt comments as follows: "the confutation as read simply adopted the first article of the confession [augustana] as in complete agreement with the roman church. the original draft also approved this article's appeal to the council of nicaea, but added that now the emperor should admonish the confessing estates to accept everything else taught by the catholic church, even though it was not verbally contained in the scriptures, as, for example, the mass, quadragesimal fasting, the invocation of the saints, etc.; for the wording of the doctrine of the trinity could be found in the scriptures just as little as that of the points mentioned, furthermore, that he also call upon them to acknowledge said synod of nicaea in all its parts, hence also to retain the hierarchical degrees with their powers; that he admonish them to compel their preachers and teachers to retract everything which they had said and written against that synod, especially luther and melanchthon, its public defamers. refusal of such retraction would invalidate their appeal to that synod and prove it to be nothing but a means of deception. finally they were to be admonished not to believe their teachers in anything which was against the declarations of the church catholic. such was the form in which the first draft of the confutation was couched. everywhere the tendency was apparent to magnify the differences, make invidious inferences, cast suspicion on their opponents, and place them in a bad light with the emperor and the majority. this was not the case in the answer which was finally read." ( .) . confutation adopted and read. only after repeated revisions in which campegius and the imperial counselors valdes and granvella took part was an agreement reached regarding the form of the confutation. july the emperor received the fourth revision and on august he presented it to the bishops, princes, and estates for their opinion. there still remained offensive passages which had to be eliminated. a fifth revision was necessary before the approval of the emperor and the estates was forthcoming. a prolog and an epilog were added according to which the confutation is drawn up in the name of the emperor. thus the original volume was boiled down to a comparatively small document. but to speak with kolde, even in its final form the confutation is "still rather an accusation against the evangelicals, and an effort to retain all the medieval church customs than a refutation of the augustana." ( .) august jonas wrote to luther: "the chaplain [john henkel] of queen maria informed us that they had five times changed their confutation, casting and recasting, minting and reminting it, and still there finally was produced nothing but an uncouth and confused conglomeration and a hodgepodge, as when a cook pours different soups into one pot. at first they patched together an enormous volume, as faber is known to be a verbose compiler; the book grew by reason of the multitude of its lies and scurrilities. however, at the first revision the emperor eliminated the third part of the book, so that barely twelve or sixteen folios remained, which were read." (st. l. a, .) on august , , in the same hall in which the augsburg confession had been submitted thirty-eight days before, in the presence of all the estates of the empire, the augustanae confessionis responsio, immediately called confutatio pontificia by the protestants, was read in the german language by alexander schweiss, the imperial secretary. however, the reading, too, proved to be a discreditable affair. owing to the great haste in which the german copy had been prepared, an entire portion had been omitted; the result was that the conclusion of article as well as articles and were not presented. furthermore, schweiss, overlooking the lines of erasure, read a part which had been stricken, containing a very bold deliverance on the sacrifice of the mass, in which they labored to prove from the hebrew, greek, and latin that the word _facite_ in the institution of the sacrament was synonymous with "sacrifice." (kolde, .) august , , jonas wrote to luther: the opponents presented their confutation to the emperor on july , and on the d of august it was read in the presence of the emperor and the estates, together with a prolog and an epilog of the emperor. "the reading also consumed two entire hours, but with an incredible aversion, weariness, and disgust on the part of some of the more sensible hearers, who complained that they were almost driven out by this utterly cold, threadbare songlet (_cantilena_), being extremely chagrined that the ears of the emperor should be molested with such a lengthy array of worthless things masquerading under the name of catholic doctrines." (st. l. a, .) august brenz wrote to isemann: "the emperor maintains neutrality; for he slept both when the augustana and when the confutation was read. _imperator neutralem sese gerit; nam cum nostra confessio legeretur obdormivit; rursus cum adversariorum responsio legeretur, iterum obdormivit in media negotii actione_." (_c. r._ , .) the confutation was neither published, nor was a copy of it delivered to the lutherans. apparently the romanists, notably the emperor and the estates, were ashamed of the document. true, cochlaeus reports that toward the close of the diet charles authorized him and eck to publish it, but that this was not done, because duke george and the emperor left augsburg shortly after, and the printer also moved away. (koellner, .) all subsequent pleading and imploring, however, on the part of eck and others, to induce the emperor to publish the confutation fell on deaf ears. evidently charles no longer took any interest in a document that had so shamefully shattered his fond ambition of reconciling the religious parties. what appeared in print, early in , was merely an extract prepared by cochlaeus, entitled, _summary of the imperial answer,_ etc. the first latin edition of the confutation appeared as late as ; the first german edition, in . all previous german impressions (also the edition of ) are translations of the latin edition of . (_c. r._ , . .) concerning the german text of the confutation kolde remarks: "since changes were made even after it had been read, we have even less definite knowledge, respecting details, as to what was read than in the case of the augustana." ( .) one may therefore also speak of a confutatio variata. the doctrine of the confutation does not differ essentially from that which was later on affirmed by the council of trent ( - ). however, says kolde, "being written by the german leaders of the catholic party under the eye of the papal legate, and approved by the emperor, the german bishops, and the roman-minded princes, it [the confutation] must be reckoned among the historically most important documents of the roman catholic faith of that day." . confutation denounced by lutherans. in the opinion of the lutherans, the final draft of the confutation, too, was a miserable makeshift. true, its tone was moderate, and, with few exceptions, personal defamations were omitted. the arrangement of subjects was essentially the same as in the augustana. still it was not what it pretended to be. it was no serious attempt at refuting the lutheran confession, but rather an accumulation of bible-texts, arbitrarily expounded, in support of false doctrines and scholastic theories. these efforts led to exegetical feats that made the confutators butts of scorn and derision. at any rate, the lutherans were charged with having failed, at the public reading, to control their risibilities sufficiently. cochlaeus complains: "during the reading many of the lutherans indulged in unseemly laughter. _quando recitata fuit, multi e lutheranis inepte cachinnabantur._" (koellner, .) if this did not actually occur, it was not because the confutators had given them no cause for hilarity. "altogether childish and silly"--such is melanchthon's verdict on many of their exegetical pranks. august he wrote letter after letter to luther, expressing his contempt for the document. "after hearing that confutation," says melanchthon, "all good people seem to have been more firmly established on our part, and the opponents, if there be among them some who are more reasonable, are said to be disgusted (_stomachari_) that such absurdities were forced upon the emperor, the best of princes." (_c. r._ , .) again: although the emperor's verdict was very stern and terrible, "still, the confutation being a composition so very puerile, a most remarkable congratulation followed its reading. no book of faber's is so childish but that this confutation is still more childish." ( .) in another letter he remarked that, according to the confutation, in which the doctrine of justification by faith was rejected, "the opponents had no knowledge of religion whatever." ( .) august brenz wrote to isemann: "all things were written in the fashion of cochlaeus, faber, and eck. truly a most stupid comment, so that i am ashamed of the roman name, because in their whole church they can find no men able to answer us heretics at least in a manner wise and accomplished. _sed omnia conscripta erant cochleice et fabriliter et eccianice. commentum sane stupidissimum, ut pudeat me romani nominis, quod in sua religione non conquirant viros, qui saltem prudenter et ornate nobis haereticis responderent._" ( .) august luther answered: "we received all of your letters, and i praise god that he made the confutation of the adversaries so awkward and foolish a thing. however, courage to the end! _verum frisch hindurch!_" (enders, , .) . luther on the confutation. derision increased when the papists declined to publish the confutation, or even to deliver a copy of it to the lutherans for further inspection. this refusal was universally interpreted as an admission, on the part of the romanists, of a guilty conscience and of being ashamed themselves of the document. in his _warning to my beloved germans,_ which appeared early in , luther wrote as follows: "but i am quite ready to believe that extraordinary wisdom prompted them [the papists at augsburg] to keep this rebuttal of theirs and that splendid booklet [confutation] to themselves, because their own conscience tells them very plainly that it is a corrupt, wicked, and frigid thing, of which they would have to be ashamed if it were published and suffered itself to be seen in the light or to endure an answer. for i very well know these highly learned doctors who have cooked and brewed over it for six weeks, though with the ignorant they may be able to give the matter a good semblance. but when it is put on paper, it has neither hands nor feet, but lies there in a disorderly mass, as if a drunkard had spewed it up, as may be seen, in particular, in the writings of doctor schmid and doctor eck. for there is neither rhyme nor rhythm in whatsoever they are compelled to put into writing. hence they are more sedulous to shout and prattle. thus i have also learned that when our confession was read, many of our opponents were astonished and confessed that it was the pure truth, which they could not refute from the scriptures. on the other hand, when their rebuttal was read, they hung their heads, and showed by their gestures that they considered it a mean and useless makeshift as compared with our confession. our people, however, and many other pious hearts were greatly delighted and mightily strengthened when they heard that with all the strength and art which our opponents were then called upon to display, they were capable of producing nothing but this flimsy rebuttal, which now, praise god! a woman, a child, a layman, a peasant are fully able to refute with good arguments taken from the scriptures, the word of truth. and that is also the true and ultimate reason why they refused to deliver [to the lutherans a copy of] their refutation. those fugitive evil consciences were filled with horror at themselves, and dared not await the answer of truth. and it is quite evident that they were confident, and that they had the diet called together in the conviction that our people would never have the boldness to appear, but if the emperor should only be brought to germany in person, every one would be frightened and say to them: mercy, dear lords, what would you have us do? when they were disappointed in this, and the elector of saxony was the very first to appear on the scene, good lord, how their breeches began to--! how all their confidence was confounded! what gathering together, secret consultations, and whisperings resulted! ... the final sum and substance of it all was to devise ways and means (since our men were the first joyously and cheerfully to appear) how to keep them from being heard [block the reading of the augustana]. when also this scheme of theirs was defeated, they finally succeeded in gaining the glory that they did not dare to hand over their futile rebuttal nor to give us an opportunity to reply to it! ... but some one might say: the emperor was willing to deliver the answer to our party provided they would promise not to have it published nor its contents divulged. that is true, for such a pledge was expected of our men. here, however, every one may grasp and feel (even though he is able neither to see nor hear) what manner of people they are who will not and dare not permit their matter to come to the light. if it is so precious a thing and so well founded in the scriptures as they bellow and boast, why, then, does it shun the light? what benefit can there be in hiding from us and every one else such public matters as must nevertheless be taught and held among them? but if it is unfounded and futile, why, then, did they in the first resolution [of the diet], have the elector of brandenburg proclaim and publish in writing that our confession had been refuted [by the confutation] with the scriptures and stanch arguments? if that were true, and if their own consciences did not give them the lie, they would not merely have allowed such precious and well-founded refutation to be read, but would have furnished us with a written copy, saying: there you have it, we defy any one to answer it! as we did and still do with our confession. ... what the elector of brandenburg said in the resolution [read at the diet], that our confession was refuted with the scriptures and with sound arguments, is not the truth, but a lie. ... for this well-founded refutation [confutation] has as yet not come to light, but is perhaps sleeping with the old tannhaeuser on mount venus (_venusberg_)." (st. l. , .) vi. the apology of the augsburg confession. . emperor demands adoption of confutation. the confutation was written in the name of the emperor. this is indicated by the title: "roman imperial confutation, _roemisch-kaiserliche konfutation._" (_c. r._ , .) and according to his declaration of july , demanding that the lutherans acknowledge him as judge, the emperor, immediately before the reading, announced: the confutation contained his faith and his verdict on the confession of the lutherans; he demanded that they accept it; should they refuse to do so, he would prove himself the warden and protector of the church. in the epilog the emperor gave expression to the following thoughts: from this confutation he saw that the evangelicals "in many articles agree with the universal and also the roman church, and reject and condemn many wicked teachings current among the common people of the german nation." he therefore did not doubt that, having heard his answer to their confession, they would square themselves also in the remaining points, and return to what, by common consent, had hitherto been held by all true believers. should they fail to heed his admonition, they must consider that he would be compelled to reveal and demean himself in this matter in such manner as "by reason of his office, according to his conscience, behooved the supreme warden and protector of the holy christian church." ( , .) immediately after the reading, frederick, duke of the palatinate, declared in the name of the emperor that the confutation was the emperor's answer to the lutherans, the verdict he rendered against their confession; and they were now called upon to relinquish the articles of their confession that were refuted in the confutation, and to return to the roman church in unity of faith. (see the reports of brenz, melanchthon, and the delegates from nuernberg, _c. r._ , . . .) thus the emperor, who had promised to have the deliberations carried on in love and kindness, demanded blind submission, and closed his demand with a threat. his manifesto was protestant; his actions remained papistical. in the estimation of the romanists, the emperor, by condescending to an extended reply to the lutheran confession, had done more than his duty, and much more than they had considered expedient. now they rejoiced, believing that everything they wished for had been accomplished, and that there was no other way open for the lutherans than to submit, voluntarily or by compulsion. naturally the attitude of the emperor was a great disappointment to the lutherans, and it caused much alarm and fear among them. from the very beginning they had declared themselves ready in the interest of peace, to do whatever they could "with god and conscience." and this remained their position to the very last. they dreaded war, and were determined to leave no stone unturned towards avoiding this calamity. in this interest even philip of hesse was prepared to go to the very limits of possibility. melanchthon wrote: "the landgrave deports himself with much restraint. he has openly declared to me that in order to preserve peace, he would accept even sterner conditions, as long as he did not thereby disgrace the gospel." (_c. r._ , .) but a denial of god, conscience, and the gospel was precisely what the emperor expected. hence the lutherans refer to his demands as cruel, impossible of fulfilment, and as a breach of promise. outraged by the emperor's procedure, and fearing for his own safety, the landgrave secretly left the diet on august . war seemed inevitable to many. the reading of the confutation had shattered the last hopes of the lutherans for a peaceful settlement. they said so to each other, and wrote it to those at home, though not all of them in the lachrymose tone of the vacillating melanchthon, who, filled with a thousand fears was temporarily more qualified for depriving others of their courage than for inspiring courage. (plitt, .) . sustained by luther. in these days of severe trials and sore distress the lutherans were sustained by the comforting letters of luther and the bracing consciousness that it was the divine truth itself which they advocated. and the reading of the confutation had marvelously strengthened this conviction. brueck reports an eyewitness of the reading of the augustana as saying: "the greater portion among them [the papists] is not so ignorant as not to have seen long ago that they are in error." (plitt, .) because of this conviction there was, as melanchthon reported, a "marvelous congratulation" among the lutherans after the reading of the confutation. "we stand for the divine truth, which god cannot but lead to victory, while our opponents are condemned by their own consciences," --such was the buoying conviction of the lutherans. and in this the powerful letters of luther strengthened the confessors at augsburg. he wrote: "this is the nature of our christian doctrine, that it must be held and grasped as certain and that every one must think and be convinced: the doctrine is true and sure indeed and cannot fail. but whoever falls to reasoning and begins to waver within himself, saying: my dear friend, do you believe that it is true, etc.? such a heart will never be a true christian." (plitt, .) concerning the spiritual support which the confessors at augsburg, notably melanchthon, received from luther, plitt remarks: "what luther did during his solitary stay in the castle at coburg cannot be rated high enough. his ideal deportment during these days, so trying for the church, is an example which at all times evangelical christians may look up to, in order to learn from him and to emulate him. what he wrote to his followers in order to comfort and encourage them, can and must at all times refresh and buoy up those who are concerned about the course of the church." ( .) june veit dietrich who shared luther's solitude at coburg, wrote to melanchthon: "my dear philip, you do not know how concerned i am for your welfare, and i beseech you for christ's sake not to regard as vain the doctor's [luther's] letters to you. i cannot sufficiently admire that man's unique constancy, joy, confidence, and hope in these days of most sore distress. and daily he nourishes them by diligent contemplation of the word of god. not a day passes in which he does not spend in prayer at least three hours, such as are most precious for study. on one occasion i chanced to hear him pray. good lord, what a spirit, what faith spoke out of his words! he prayed with such reverence that one could see he was speaking with god, and withal with such faith and such confidence as is shown by one who is speaking with his father and friend. i know, said he, that thou art our father and our god. therefore i am certain that thou wilt confound those who persecute thy children. if thou dost not do it, the danger is thine as well as ours. for the entire matter is thine own. we were compelled to take hold of it; mayest thou therefore also protect it, etc. standing at a distance, i heard him praying in this manner with a loud voice. then my heart, too, burned mightily within me, when he spoke so familiarly, so earnestly, and reverently with god, and in his prayer insisted on the promises in the psalms, as one who was certain that everything he prayed for would be done. hence i do not doubt that his prayer will prove a great help in the desperately bad affair of this diet. and you, my teacher, would do far better to imitate our father, the doctor, also in this point. for with your miserable cares and your weakling tears you will accomplish nothing, but prepare a sad destruction for yourself and us all, who take pleasure in, and are benefited by nothing more than your welfare." (_c. r._ , f.; st. l. , f.) . copy of confutation refused to lutherans. since the confutation, in the manner indicated, had been presented as the emperor's final verdict upon the augsburg confession the lutherans were compelled to declare themselves. accordingly, chancellor brueck at once responded to the demand for submission made through the palatinate after the reading of the confutation, saying: the importance of this matter, which concerned their salvation, required that the confutation be delivered to the lutherans for careful inspection and examination to enable them to arrive at a decision in the matter. the delegates from nuernberg reported, in substance: after the confutation was read, doctor brueck answered: whereas, according to their confession, the lutherans were willing to do and yield everything that could be so done with a good conscience, whereas, furthermore, according to the confutation, some of their [the lutherans'] articles were approved, others entirely rejected, still others partly admitted to be right and partly repudiated; and whereas the confutation was a somewhat lengthy document: therefore the electors, princes, and cities deemed it necessary to scan these articles more closely, the more so, because many writings were adduced in them that made it necessary to show to what intent, and if at all they were rightly quoted, and accordingly requested the emperor, since he had promised to hear both parties, to submit the confutation for their inspection. the emperor answered: "as it was now late and grown dark, and since the matter was important, he would consider their request and reply to it later." hereupon, according to the nuernberg delegates, "the chancellor pleaded again and most earnestly that his imperial majesty would consider this important and great affair as a gracious and christian emperor ought to do, and not deny their prayer and petition, but deliver to them the document which had been read." (_c. r._ , .) now, although the romanists were in no way minded and disposed to submit the confutation to the lutherans, they nevertheless did not consider it wise to refuse their petition outright and bluntly; for they realized that this would redound to the glory neither of themselves nor of their document. the fanatical theologians, putting little faith in that sorry fabrication of their own, and shunning the light, at first succeeded in having a resolution passed declaring the entire matter settled with the mere reading. however in order to save their faces and to avoid the appearance of having refused the confutation as well as "the scorn and ridicule on that account" (as the emperor naively put it), and "lest any one say that his imperial majesty had not, in accordance with his manifesto, first dealt kindly with" the lutherans, the estates resolved on august to grant their request. at the same time, however, they added conditions which the lutherans regarded as dangerous, insinuating and impossible, hence rendering the catholic offer illusory and unacceptable. august the emperor communicated the resolutions adopted by the catholic estates to the lutherans. according to a report of the nuernberg delegates the negotiations proceeded as follows: the emperor declared that the confutation would be forwarded to the lutherans, but with the understanding that they must come to an agreement with the catholic princes and estates; furthermore that they spare his imperial majesty with their refutations and make no further reply and, above all, that they keep this and other writings to themselves, nor let them pass out of their hands, for instance, by printing them or in any other way. hereupon brueck, in the name of the lutherans, thanked the emperor, at the same time voicing the request "that, considering their dire necessity, his imperial majesty would permit his elector and princes to make answer to the confutation." duke frederick responded: the emperor was inclined to grant them permission to reply, but desired the answer to be "as profitable and brief as possible," also expected them to come to an agreement with the catholics, and finally required a solemn promise that they would not permit the document to pass out of their hands. brueck answered guardedly: the lutherans would gladly come to an agreement "as far as it was possible for them to do so with god and their conscience;" and as to their answer and the preservation of the document, they would be found "irreprehensible." the emperor now declared: "the document should be delivered to the lutherans in case they would promise to keep it to themselves and not allow it to fall into other hands; otherwise his imperial majesty was not minded to confer with them any longer." brueck asked for time to consider the matter, and was given till evening. in his response he declined the emperor's offer, at the same time indicating that an answer to the confutation would be forthcoming nevertheless. the lutherans, he said, felt constrained to relinquish their petition, because the condition that the document be kept in their hands had been stressed in such a manner that they could not but fear the worst interpretation if it would nevertheless leak out without their knowledge and consent; still, they offered to answer the confutation, since they had noted the most important points while it was read; in this case, however, they asked that it be not charged to them if anything should be overlooked; at the same time they besought the emperor to consider this action of theirs as compelled by dire necessity, and in no other light. (_c. r._ , ff.) in the preface to the apology, melanchthon says: "this [a copy of the confutation] our princes could not obtain, except on the most perilous conditions, which it was impossible for them to accept." ( .) . lutherans on roman duplicity and perfidy. the duplicity and perfidy of the emperor and the romanists in their dealings with the lutherans was characterized by chancellor brueck as follows: "the tactics of the opponents in offering a copy [of the confutation] were those of the fox when he invited the stork to be his guest and served him food in a broad, shallow pan, so that he could not take the food with his long bill. in like manner they treated the five electors and princes, as well as the related cities, when they offered to accede to their request and submit a copy to them, but upon conditions which they could not accept without greatly violating their honor." (koellner, .) over against the emperor's demand of blind submission and his threat of violence, the lutherans appealed to their pure confession, based on the holy scriptures, to their good conscience, bound in the word of god, and to the plain wording of the imperial manifesto, which had promised discussions in love and kindness. in an answer of august , _e.g._, they declared: the articles of the augustana which we have presented are drawn from the scriptures, and "it is impossible for us to relinquish them with a good conscience and peace of heart, unless we find a refutation founded on god's word and truth, on which we may rest our conscience in peace and certainty." (foerstemann, , .) in the preface to the apology, melanchthon comments as follows on the demand of the romanists: "afterwards, negotiations for peace were begun, in which it was apparent that our princes declined no burden, however grievous, which could be assumed without offense to conscience. but the adversaries obstinately demanded that we should approve certain manifest abuses and errors; and as we could not do this, his imperial majesty again demanded that our princes should assent to the confutation. this our princes refused to do. for how could they, in a matter pertaining to religion, assent to a writing which they had not been able to examine, especially as they had heard that some articles were condemned in which it was impossible for them, without grievous sin, to approve the opinions of the adversaries?" ( .) self-evidently the lutherans also protested publicly that the procedure of the romanists was in contravention of the proclamation of the emperor as well as of his declaration on june , according to which both parties were to deliver their opinions in writing for the purpose of mutual friendly discussion. in the answer of august , referred to above they said: "we understand his imperial majesty's answer to mean nothing else than that, after each party had presented its meaning and opinion, such should here be discussed among us in love and kindness." hence, they said, it was in violation of this agreement to withhold the confutation, lest it be answered. (foerstemann, , f.) luther expressed the same conviction, saying: "all the world was awaiting a gracious diet, as the manifesto proclaimed and pretended, and yet, sad to say, it was not so conducted." (st. l. , .) that the romanists themselves fully realized that the charges of the lutherans were well founded, appears from the subterfuges to which they resorted in order to justify their violence and duplicity, notably their refusal to let them examine the confutation. in a declaration of august they stated "that the imperial laws expressly forbid, on pain of loss of life and limb, to dispute or argue (_gruppeln_) about the articles of faith in any manner whatever," and that in the past the edicts of the emperor in this matter of faith had been despised, scorned, ridiculed, and derided by the lutherans. (foerstemann, , .) such were the miserable arguments with which the romanists defended their treachery. luther certainly hit the nail on the head when he wrote that the romanists refused to deliver the confutation "because their consciences felt very well that it was a corrupt, futile, and frigid affair, of which they would have to be ashamed in case it should become public and show itself in the light, or endure an answer." (st. l. , .) . original draft of apology. august the lutherans had declared to the emperor that they would not remain indebted for an answer to the confutation, even though a copy of it was refused them. they knew the cunning romanists, and had prepared for every emergency. melanchthon, who, according to a letter addressed to luther (_c. r._ , ), was not present at the reading of the confutation, writes in the preface to the apology: "during the reading some of us had taken down the chief points of the topics and arguments." ( .) among these was camerarius. august the nuernberg delegates reported to their senate that the confutation comprising more than fifty pages, had been publicly read on august , at p.m., and that the lutherans had john kammermeister "record the substance of all the articles; this he has diligently done in shorthand on his tablet as far as he was able, and more than all of us were able to understand and remember, as your excellency may perceive from the enclosed copy." (_c. r._ , .) on the basis of these notes the council of nuernberg had a theological and a legal opinion drawn up, and a copy of the former (osiander's refutation of the confutation) was delivered to melanchthon on august by the nuernberg delegates. osiander specially stressed the point that the demand of the romanists to submit to the decision of the church in matters of faith must be rejected, that, on the contrary, everything must be subordinated to the holy scriptures. (plitt, .) in drawing up the apology, however, melanchthon made little, if any, use of osiander's work. such, at least, is the inference kolde draws from melanchthon's words to camerarius, september : "your citizens [of nuernberg] have sent us a book on the same subject [answer to the confutation], which i hope before long to discuss with you orally." ( .) there can be little doubt that melanchthon privately entertained the idea of writing the apology immediately after the reading of the confutation. the commission, however, to do this was not given until later; and most of the work was probably done in september. for august the nuernberg delegates reported that their "opinion" had been given to melanchthon, who as yet, however, had not received orders to write anything in reply to the confutation, "unless he is privately engaged in such undertaking." (_c. r._ , .) at augsburg the execution of the resolution to frame an answer to the confutation had been sidetracked for the time being, by the peace parleys between the lutherans and the catholics, which began soon after the confutation was read and continued through august. but when these miscarried, the evangelical estates, on the th of august, took official action regarding the preparation of an apology. of the meeting in which the matter was discussed the nuernberg delegates report: "it was furthermore resolved: 'since we have recently declared before his majesty that, in case his majesty refused to deliver to us the confutation of our confession without restrictions [the aforementioned conditions] we nevertheless could not refrain from writing a reply to it, as far as the articles had been noted down during the reading, and from delivering it to his imperial majesty: we therefore ought to prepare ourselves in this matter, in order to make use of it in case of necessity,' in this we, the delegates of the cities, also acquiesced. ... i, baumgaertner, also said: in case such a work as was under discussion should be drawn up, we had some opinions [the theological and the legal opinions of the city of nuernberg], which might be of service in this matter, and which we would gladly submit. hereupon it was ordered that dr. brueck and other saxons be commissioned to draft the writing." ( .) the assumption, therefore, that melanchthon was the sole author of the first draft of the apology is erroneous. in the preface to the apology he writes: "they had, however, commanded me _and some others_ to prepare an apology of the confession, in which the reasons why we could not accept the confutation should be set forth to his imperial majesty, and the objections made by the adversaries be refuted." ( .) in the same preface he says that he had originally drawn up the apology at augsburg, "_taking counsel_ with others." ( .) however, we do not know who, besides brueck, these "others" were. . apology presented, but acceptance refused. by september melanchthon had finished his work. for on the same day he wrote to camerarius: "the verdict [decision of the diet] on our affair has not yet been rendered. ... our prince thought of leaving yesterday, and again to-day. the emperor however, kept him here by the promise that he would render his decision within three days. ... owing to the statements of evil-minded people, i am now remaining at home and have in these days written the apology of our confession, which, if necessary, shall also be delivered; for it will be opposed to the confutation of the other party, which you heard when it was read. i have written it sharply and more vehemently" (than the confession). (_c. r._ , .) before long, a good opportunity also for delivering this apology presented itself. it was at the meeting of the diet on september when the draft of a final resolution (_abschied_) was read to the estates. according to this decision, the emperor offered to give the evangelicals time till april , , to consider whether or not they would unite with the christian church, the holy father, and his majesty "in the other articles," provided however, that in the mean time nothing be printed and absolutely no further innovations be made. the imperial decision also declared emphatically that the lutheran confession had been refuted by the confutation. the verdict claimed the emperor "had, in the presence of the other electors, princes, and estates of the holy empire, graciously heard the opinion and confession [of the evangelical princes], had given it due and thorough consideration, and had refuted and disproved it with sound arguments from the holy gospels and the scriptures." (foerstemann, , .) self-evidently, the lutherans could not let this roman boast pass by in silence. accordingly, in the name of the elector, brueck arose to voice their objections, and, while apologizing for its deficiencies, presented the apology. in his protest, brueck dwelt especially on the offensive words of the imperial decision which claimed that the augustana was refuted by the confutation. he called attention to the fact that the lutherans had been offered a copy only under impossible conditions; that they had nevertheless, on the basis of what was heard during the reading, drawn up a "counter-plea, or reply;" this he was now holding in his hands, and he requested that it be read publicly; from it every one might learn "with what strong, irrefutable reasons of holy scripture" the augustana was fortified. (foerstemann, , .) duke frederick took the apology, but returned it on signal from the emperor, into whose ear king ferdinand had been whispering. sleidan relates: "cumque hucusce [tr. note: sic] perventum esset, pontanus apologiam caesari defert; eam ubi fridericus palatinus accepit, subnuente caesare, cui ferdinandus aliquid ad aures insusurraverat, reddit." a similar report is found in the annals of spalatin. (koellner, .) by refusing to accept the apology, the emperor and the romanists _de facto_ broke off negotiations with the lutherans; and the breach remained, and became permanent. september the elector left augsburg. by the time the second imperial decision was rendered, november , all the evangelical princes had left the diet. the second verdict dictated by the intolerant spirit of the papal theologians, was more vehement than the first. confusing lutherans, zwinglians, and anabaptists, charles emphasized the execution of the edict of worms; sanctioned all dogmas and abuses which the evangelicals had attacked; confirmed the spiritual jurisdiction of the bishops; demanded the restoration of all abolished rites identified himself with the confutation; and repeated the assertion that the lutheran confession had been refuted from the scriptures. (foerstemann, , f.; laemmer, .) in his _gloss on the alleged imperial edict_ of , luther dilates as follows on the roman assertion of having refuted the augustana from the scriptures: "in the first place concerning their boasting that our confession was refuted from the holy gospels, this is so manifest a lie that they themselves well know it to be an abominable falsehood. with this rouge they wanted to tint their faces and to defame us, since they noticed very well that their affair was leaky, leprous, and filthy, and despite such deficiency nevertheless was to be honored. their heart thought: ours is an evil cause, this we know very well, but we shall say the lutherans were refuted; that's enough. who will compel us to prove such a false statement? for if they had not felt that their boasting was lying, pure and simple, they would not only gladly, and without offering any objections, have surrendered their refutation as was so earnestly desired, but would also have made use of all printing-presses to publish it, and heralded it with all trumpets and drums, so that such defiance would have arisen that the very sun would not have been able to shine on account of it. but now, since they so shamefully withheld their answer and still more shamefully hide and secrete it, by this action their evil conscience bears witness to the fact that they lie like reprobates when they boast that our confession has been refuted, and that by such lies they seek not the truth, but our dishonor and a cover for their shame." (st. l. , .) . apology recast by melanchthon. owing to the fact that melanchthon, immediately after the presentation of the apology, resolved to revise and recast it, the original draft was forced into the background. it remained unknown for a long time and was published for the first time forty-seven years after the diet. chytraeus embodied it in his _historia augustanae confessionis,_ , with the caption, "_prima delineatio caesari carolo die . septembris oblata, sed non recepta_--the first draft which was offered to emperor charles on september , but not accepted." the german and latin texts are found in _corp. ref._ , ff. and . following is the latin title: "apologia confessionis, . ps. : principes persecuti sunt me gratis." the german title runs: "antwort der widerlegung auf unser bekenntnis uebergeben." ( . .) plitt says of the original apology: "it was well qualified to be presented to the emperor, and, in form also, far surpassed the confutation of the papists. still the evangelical church suffered no harm when the emperor declined to accept it. the opportunity for revision which was thus offered and fully exploited by melanchthon, who was never able to satisfy himself, resulted in a great improvement. the apology as it appeared the following year is much riper, sharper in its rebuttal, and stronger in its argumentation." ( .) the draft of the apology presented at augsburg concluded as follows: "if the confutation had been forwarded to us for inspection we would perhaps have been able to give a more adequate answer on these and additional points." (_c. r._ , .) when, therefore, the emperor had refused to accept it, melanchthon determined to revise, reenforce, and augment the document. september he left augsburg in the company of the elector; and already while _en route_ he began the work. in his _history of the augsburg confession,_ , salig remarks: "still the loss of the first copy [of the apology] does not seem to be so great, since we now possess the apology in a more carefully elaborated form. for while the diet was still in session, and also after the theologians had returned home, melanchthon was constantly engaged upon it, casting it into an entirely different mold, and making it much more extensive than it was before. when the theologians had returned to saxony from the diet, melanchthon, in spalatin's house at altenburg, even worked at it on sunday, so that luther plucked the pen from his hand, saying that on this day he must rest from such work." ( , .) however, since the first draft was presented to the emperor on september , and melanchthon, together with the elector, left augsburg on the following day, it is evident that he could not have busied himself very much with the revision of the apology at augsburg. and that luther, in the altenburg incident, should have put especial stress on the sunday, for this neither salig nor those who follow him (_e.g._, schaff, _creeds,_ , ) offer any evidence. in his _seventeen sermons on the life of luther,_ mathesius gives the following version of the incident: "when luther, returning home with his companions from coburg, was visiting spalatin, and philip, constantly engrossed in thoughts concerning the apology, was writing during the meal, he arose and took the pen away from him [saying]: 'god can be honored not alone by work, but also by rest and recreation; for that reason he has given the third commandment and commanded the sabbath.'" ( .) this report of mathesius certainly offers no ground for a puritanic explanation of the incident in spalatin's home. originally melanchthon does not seem to have contemplated a revision on a very large scale. in the preface, which was printed first, he merely remarks that he made "some additions" (_quaedam adieci_) to the apology drawn up at augsburg. ( .) evidently, at the time when he wrote this, he had no estimate of the proportions the work, which grew under his hands, would finally assume. before long also he obtained a complete copy of the confutation. it was probably sent to him from nuernberg, whose delegate had been able to send a copy home on august , . (kolde, .) says melanchthon in the preface to the apology: "i have recently seen the confutation, and have noticed how cunningly and slanderously it was written, so that on some points it could deceive even the cautious." ( .) eck clamored that the confutation "had gotten into melanchthon's hands in a furtive and fraudulent manner, _furtim et fraudulenter ad manus melanchthonis eandem pervenisse._" (koellner, .) the possession of the document enabled melanchthon to deal in a reliable manner with all questions involved, and spurred him on to do most careful and thorough work. . completion of apology delayed. owing to the fact that melanchthon spent much more time and labor on the work than he had anticipated and originally planned, the publication of the apology was unexpectedly delayed. october , , melanchthon wrote to camerarius: "concerning the word 'liturgy' [in the apology] i ask you again and again carefully to search out for me its etymology as well as examples of its meaning." november , to dietrich: "i shall describe them [the forms of the greek mass] to osiander as soon as i have completed the apology, which i am now having printed and am endeavoring to polish. in it i shall fully explain the most important controversies, which, i hope, will prove profitable." (_c. r._ , .) in a similar strain he wrote to camerarius, november . ( .) january , , again to camerarius: "in the apology i experience much trouble with the article of justification, which i seek to explain profitably." ( .) february, , to brenz: "i am at work on the apology. it will appear considerably augmented and better founded. for this article, in which we teach that men are justified by faith and not by love, is treated exhaustively." ( .) march , to camerarius: "my apology is not yet completed. it grows in the writing." ( .) likewise in march, to baumgaertner: "i have not yet completed the apology, as i was hindered, not only by illness, but also by many other matters, which interrupted me, concerning the syncretism bucer is stirring up." ( .) march , to camerarius: "my apology is making slower progress than the matter calls for." ( .) toward the end of march, to baumgaertner: "the apology is still in press; for i am revising it entirely and extending it." ( .) april , to jonas: "in the apology i have completed the article on marriage, in which the opponents are charged with many real crimes." ( .) april , to brenz: "we have almost finished the apology. i hope it will please you and other good people." ( .) april , to camerarius: "my apology will appear one of these days. i shall also see that you receive it. at times i have spoken somewhat vehemently, as i see that the opponents despise every mention of peace." ( .) finally, in the middle of april, to bucer: "my apology has appeared, in which, in my opinion, i have treated the articles of justification, repentance, and several others in such a manner that our opponents will find themselves heavily burdened. i have said little of the eucharist." ( .) these letters show that melanchthon took particular pains with the article of justification, which was expanded more than tenfold. january , he was still hard at work on this article. kolde says: "this was due to the fact that he suppressed five and one-half sheets [preserved by veit dietrich] treating this subject because they were not satisfactory to him, and while he at first treated articles to together, he now included also article , recasting anew the entire question of the nature of justification and the relation of faith and good works. illness and important business, such as the negotiations with bucer on the lord's supper, brought new delays. he also found it necessary to be more explicit than he had contemplated. thus it came about that the work could first appear, together with the augustana, end of april, or, at the latest, beginning of may." ( ) according to the resolution of the diet, the lutherans were to have decided by april , , whether they would accept the confutation or not. the answer of the lutherans was the appearance, on the bookstalls, of the augustana and the apology, and a few days prior, of luther's "remarks on the alleged imperial edict, _glossen auf das vermeinte kaiserliche edikt._" . german translation by jonas. the apology was written in latin. the _editio princeps_ in quarto of contained the german and the latin texts of the augsburg confession, and the latin text of the apology. from the very beginning, however, a german translation was, if not begun, at least planned. but, though announced on the title-page of the quarto edition just referred to, it appeared six months later, in the fall of . it was the work of justus jonas. the title of the edition of reads: "_apologie der konfession, aus dem latein verdeutscht durch justus jonas, wittenberg._ apology of the confession done into german from the latin by justus jonas, wittenberg." for a time luther also thought of writing a "german apology." april , , melanchthon wrote to brenz: "_lutherus nunc instituit apologiam germanicam._ luther is now preparing a german apology." (_c. r._ , . .) it is, however, hardly possible that luther was contemplating a translation. koellner comments on melanchthon's words: "one can understand them to mean that luther is working on the german apology." _instituit,_ however, seems to indicate an independent work rather than a translation. koestlin is of the opinion that luther thought of writing an apology of his own, because he was not entirely satisfied with melanchthon's. (_martin luther_ , .) however, if this view is correct, it certainly cannot apply to melanchthon's revised apology, to which luther in expressly confessed himself, but to the first draft at augsburg, in which, _e.g._, the th article seems to endorse the concomitance doctrine. (_lehre und wehre_ , .) at all events, luther changed his plan when jonas began the translation of the new apology. the translation of jonas is not a literal reproduction of the latin original, but a version with numerous independent amplifications. also melanchthon had a share in this work. in a letter of september , , he says: "they are still printing the german apology, the improvements of which cost me no little labor." (_c. r._ , .) the deviations from the latin original therefore must perhaps be traced to melanchthon rather than to jonas. some of them are due to the fact that the translation was based in part not on the text of the _editio princeps,_ but on the altered latin octavo edition, copies of which melanchthon was able to send to his friends as early as september . see, for example the th article, where the german text follows the octavo edition in omitting the quotation from theophylact. the german text appeared also in a separate edition, as we learn from the letter of the printer rhau to stephen roth of november , : "i shall send you a german apology, most beautifully bound." (kolde, .) german translations adhering strictly to the text of the _editio princeps_ are of a much later date. . alterations of apology. melanchthon, who was forever changing and improving, naturally could not leave the apology as it read in the first edition. this applies to both the german and the latin text. he was thinking of the latin octavo edition when he wrote to brenz, june , : "the apology is now being printed, and i am at pains to make some points in the article of justification clearer. it is an extremely great matter, in which we must proceed carefully that christ's honor may be magnified." ( , .) the same edition he had in mind when he wrote to myconius, june , : "my apology is now in press, and i am endeavoring to present the article of justification even more clearly; for there are some things in the solution of the arguments which are not satisfactory to me." ( .) accordingly, this octavo edition, of which melanchthon was able to send a copy to margrave george on september , revealed important alterations: partly improvements, partly expansions, partly deletions. the changes in the th article, already referred to, especially the omission of the quotation from theophylact, attracted most attention. the succeeding latin editions likewise revealed minor changes. the apology accompanying the altered augsburg confession of , was designated by melanchthon himself as "_diligenter recognita,_ diligently revised." (_c. r._ , . .) concerning the german apology, melanchthon wrote to camerarius on january , : "i have more carefully treated the german apology and the article of justification, and would ask you to examine it. if you have seen my romans [commentary on the epistle to the romans], you will be able to notice how exactly and methodically i am endeavoring to explain this matter. i also hope that intelligent men will approve it. for i have done this in order to explain necessary matters and to cut off all manner of questions, partly false, partly useless." (_c. r._ , .) about the same time he wrote to spalatin: "two articles i have recast entirely: of original sin and of righteousness. i ask you to examine them, and hope that they will profit pious consciences. for in my humble opinion i have most clearly presented the doctrine of righteousness and ask you to write me your opinion." ( .) kolde says of this second revision of the german text of : "this edition, which melanchthon described as 'diligently amended,' is much sharper in its tone against the romanists than the first and reveals quite extensive changes. indeed, entire articles have been remodeled, such as those of justification and good works, of repentance. of the mass, and also the statements on christian perfection." ( .) these alterations in the latin and german texts of the apology, however, do not involve changes in doctrine, at least not in the same degree as in the case of the augustana variata of . self-evidently, it was the text of the first edition of the german as well as the latin apology that was embodied in the book of concord. . purpose, arrangement, and character of apology. the aim of the apology was to show why the lutherans "do not accept the confutation," and to puncture the papal boast that the augustana had been refuted with the holy scriptures. in its preface we read: "afterwards a certain decree was published [by the emperor], in which the adversaries boast that they have refuted our confession from the scriptures. you have now, therefore, reader, our apology, from which you will understand not only what the adversaries have judged (for we have reported in good faith), but also that they have condemned several articles contrary to the manifest scripture of the holy ghost, so far are they from overthrowing our propositions by means of the scriptures." ( .) the apology is, on the one hand, a refutation of the confutation and, on the other hand, a defense and elaboration of the augustana, presenting theological proofs for the correctness of its teachings. hence constant reference is made to the augsburg confession as well as the confutation; and scholastic theology is discussed as well. on this account also the sequence of the articles, on the whole, agrees with that of the augustana and the confutation. however, articles treating of related doctrines are collected into one, _e.g._, articles , , , and . articles to which the romanists assented are but briefly touched upon. only a few of them have been elaborated somewhat _e.g._, of the adoration of the saints, of baptism, of the lord's supper, of repentance, of civil government. the fourteen articles, however, which the confutation rejected are discussed extensively, and furnished also with titles, in the _editio princeps_ as well as in the book of concord of and . in mueller's edition of the symbolical books all articles of the apology are for the first time supplied with numbers and captions corresponding with the augsburg confession. in the apology, just as in the augsburg confession, everything springs from, and is regulated by, the fundamental lutheran principle of law and gospel, sin and grace, faith and justification. not only is the doctrine of justification set forth thoroughly and comfortingly in a particular article, but throughout the discussions it remains the dominant note, its heavenly strain returning again and again as the _motif_ in the grand symphony of divine truths--a strain with which the apology also breathes, as it were, its last, departing breath. for in its conclusion we read: "if all the scandals [which, according to the papists, resulted from luther's teaching] be brought together, still the one article concerning the remission of sins (that for christ's sake, through faith, we freely obtain the remission of sins) brings so much good as to hide all evils. and this, in the beginning [of the reformation], gained for luther not only our favor, but also that of many who are now contending against us." ( .) in kolde's opinion, the apology is a companion volume, as it were, to melanchthon's _loci communes,_ and a theological dissertation rather than a confession. however, theological thoroughness and erudition do not conflict with the nature of a confession as long as it is not mere cold intellectual reflection and abstraction, but the warm, living, and immediate language of the believing heart. with all its thoroughness and erudition the apology is truly edifying, especially the german version. one cannot read without being touched in his inmost heart, without sensing and feeling something of the heart-beat of the lutheran confessors. jacobs, who translated the apology into english, remarks: "to one charged with the cure of souls the frequent reading of the apology is invaluable; in many (we may say, in most) parts it is a book of practical religion." (_the book of concord_ , .) the apology does not offer all manner of theories of idle minds, but living testimonies of what faith, while struggling hotly with the devil and languishing in the fear of death and the terrors of sin and the law found and experienced in the sweet gospel as restored by luther. in reading the apology, one can tell from the words employed how melanchthon lived, moved, and fairly reveled in this blessed truth which in opposition to all heathen work-righteousness teaches terrified hearts to rely solely and alone on grace. in his _history of lutheranism_ ( , ) seckendorf declares that no one can be truly called a theologian of our church who has not diligently and repeatedly read the apology or familiarized himself with it. (salig, , .) . moderate tone of apology. the tone of the apology is much sharper than that of the augsburg confession. the situation had changed; hence the manner of dealing with the opposition also changed. the romanists had fully revealed themselves as implacable enemies, who absolutely refused a peace on the basis of truth and justice. in the conclusion of the apology we read: "but as to the want of unity and dissension in the church, it is well known how these matters first happened and who caused the division namely, the sellers of indulgences, who shamefully preached intolerable lies, and afterwards condemned luther for not approving of those lies, and besides, they again and again excited more controversies, so that luther was induced to attack many other errors. but since our opponents would not tolerate the truth, and dared to promote manifest errors by force it is easy to judge who is guilty of the schism. surely, all the world, all wisdom, all power ought to yield to christ and his holy word. but the devil is the enemy of god, and therefore rouses all his might against christ to extinguish and suppress the word of god. therefore the devil with his members, setting himself against the word of god, is the cause of the schism and want of unity. for we have most zealously sought peace, and still most eagerly desire it, provided only we are not forced to blaspheme and deny christ. for god, the discerner of all men's hearts, is our witness that we do not delight and have no joy in this awful disunion. on the other hand, our adversaries have so far not been willing to conclude peace without stipulating that we must abandon the saving doctrine of the forgiveness of sin by christ without our merit, though christ would be most foully blasphemed thereby." ( .) such being the attitude of the romanists, there was no longer any reason for melanchthon to have any special consideration for these implacable opponents of the lutherans and hardened enemies of the gospel, of the truth, and of religious liberty and peace. reconciliation with rome was out of the question. hence he could yield more freely to his impulse here than in the augustana; for when this confession was written an agreement was not considered impossible. in a letter of july , , informing luther of the pasquinades delivered to the emperor, melanchthon declared: "if an answer will become necessary, i shall certainly remunerate these wretched, bloody men. _si continget, ut respondendum sit, ego profecto remunerabor istos nefarios viros sanguinum_." (_c. r._ , .) and when about to conclude the apology, he wrote to brenz, april , : "i have entirely laid aside the mildness which i formerly exercised toward the opponents. since they will not employ me as a peacemaker, but would rather have me as their enemy, i shall do what the matter requires, and faithfully defend our cause." ( .) but while melanchthon castigates the papal theologians, he spares and even defends the emperor. in luther's _remarks on the alleged imperial edict,_ of , we read: "i, martin luther, doctor of the sacred scriptures and pastor of the christians at wittenberg, in publishing these remarks, wish it to be distinctly understood that anything i am writing in this booklet against the alleged imperial edict or command is not to be viewed as written against his imperial majesty or any higher power, either of spiritual or civil estate.... i do not mean the pious emperor nor the pious lords, but the traitors and reprobates (be they princes or bishops), and especially that fellow whom st. paul calls god's opponent (i should say god's vicar), the arch-knave, pope clement, and his servant campegius, and the like, who plan to carry out their desperate, nefarious roguery under the imperial name, or, as solomon says, at court." ( , .) luther then continues to condemn the diet in unqualified terms. "what a disgraceful diet," says he, "the like of which was never held and never heard of, and nevermore shall be held or heard of, on account of his disgraceful action! it cannot but remain an eternal blot on all princes and the entire empire, and makes all germans blush before god and all the world." but he continues exonerating and excusing the emperor: "let no one tremble on account of this edict which they so shamefully invent and publish in the name of the pious emperor. and should they not publish their lies in the name of a pious emperor, when their entire blasphemous, abominable affair was begun and maintained for over six hundred years in the name of god and the holy church?" ( , .) in a similar manner melanchthon, too, treats the emperor. he calls him "_optimum imperatorem,_" and speaks of "the emperor's most gentle disposition, _mansuetissimum caesaris pectus,_" which eck and his party were seeking to incite to bloodshed. (_c. r._ , .) in the preface he says: "and now i have written with the greatest moderation possible; and if any expression appears too severe, i must say here beforehand that i am contending with the theologians and monks who wrote the confutation, and not with the emperor or the princes, whom i hold in due esteem." ( .) in article melanchthon even rises to the apostrophe: "and these their lusts they ask you to defend with your chaste right hand, emperor charles (whom even certain ancient predictions name as the king of modest face; for the saying appears concerning you: 'one modest in face shall reign everywhere')." ( .) the confutators, however, the avowed enemies of truth and peace, were spared no longer. upon them melanchthon now pours out the lye of bitter scorn. he excoriates them as "desperate sophists, who maliciously interpret the holy gospel according to their dreams," and as "coarse, sluggish, inexperienced theologians." he denounces them as men "who for the greater part do not know whereof they speak," and "who dare to destroy this doctrine of faith with fire and sword," etc. occasionally melanchthon even loses his dignified composure. article we read: "quis docuit illos asinos hanc dialecticam?" article : "videant isti asini." in his book of against the apology, cochlaeus complains that the youthful melanchthon called old priests asses, sycophants, windbags, godless sophists, worthless hypocrites, etc. in the margin he had written: "fierce and vicious he is, a barking dog toward those who are absent, but to those who were present at augsburg, philip was more gentle than a pup. _ferox et mordax est, latrator in absentes, praesentes erat augustae omni catello blandior philippus_." (salig, , .) on this score, however, cochlaeus and his papal compeers had no reason to complain, for they had proved to be past masters in vilifying and slandering the lutherans, as well as implacable enemies, satisfied with nothing short of their blood and utter destruction. as a sample of their scurrility w. walther quotes the following from a book written by duke george of saxony: "er [luther] ist gewiss mit dem teufel besessen, mit der ganzen legion, welche christus von den besessenen austrieb und erlaubte ihnen, in die schweine zu fahren. diese legion hat dem luther seinen moenchschaedel hirnwuetig und wirbelsuechtig gemacht. du unruhiger, treuloser und meineidiger kuttenbube! du bist allein der groesste, groebste esel und narr, du verfluchter apostat! hieraus kann maenniglich abnehmen die verraeterei und falschheit deines blutduerstigen herzens, rachgierigen gemuets und teuflischen willens, so du, luther, gegen deinen naechsten tobend, als ein toerichter hund mit offenem maul ohne unterlass wagest. du treuloser bube und teuflischer moench! du deklarierter mameluck and verdammter zwiedarm, deren neun einen pickharden gelten. ich sage vornehmlich, dass du selbst der aller unverstaendigste bacchant und zehneckichte cornut und bestia bist. du meineidiger, treuloser und ehrenblosser fleischboesewicht! pfui dich nun, du sakrilegischer, der ausgelaufenen moenche und nonnen, der abfaelligen pfaffen und aller abtruennigen hurenwirt! ei, doktor schandluther! mein doktor erzesel, ich will dir's prophezeit haben, der allmaechtige gott wird dir kuerzlich die schanze brechen und deiner boshaftigsten, groebsten eselheit feierabend geben. du sauboze, doktor sautrog! doktor eselsohr! doktor filzhut! zweiundsiebzig teufel sollen dich lebendig in den abgrund der hoelle fuehren. ich will machen, dass du als ein hoellenhund sollst feuer ausspruehen und dich endlich selbst verbrennen. ich will dich dem wuetenigen teufel und seiner hurenmutter mit einem blutigen kopf in den abgrund der hoelle schicken." (_luthers charakter,_ .) despite the occasional asperity referred to, the apology, as a whole, is written with modesty and moderation. melanchthon sought to keep the track as clear as possible for a future understanding. in the interest of unity, which he never lost sight of entirely, he was conservative and not disposed needlessly to widen the existing gulf. in the preface to the apology he declares: "it has always been my custom in these controversies to retain, so far as i was at all able, the form of the customarily received doctrine, in order that at some time concord could be reached the more readily. nor, indeed, am i now departing far from this custom, although i could justly lead away the men of this age still farther from the opinions of the adversaries." ( .) this irenic feature is perhaps most prominent in the th article, of the lord's supper, where melanchthon, in order to satisfy the opponents as to the orthodoxy of the lutherans in the doctrine of the real presence, emphasizes the agreement in such a manner that he has been misunderstood as endorsing also the romish doctrine of transubstantiation. . symbolical authority of apology. the great importance ascribed to the apology appears both from its numerous reprints and the strenuous endeavors of the opponents to oppose it with books, which, however, no one was willing to print. the reception accorded it by the lutherans is described in a letter which lazarus spengler sent to veit dietrich may : "we have received the apology with the greatest joy and in good hope that it will be productive of much profit among our posterity." brenz declares it worthy of the canon [worthy of symbolical authority]: "apologiam, me iudice, canone dignam" (_c. r._ , ), a phrase which luther had previously applied to melanchthon's _loci._ the joy of the lutherans was equaled only by the consternation of their enemies. the appearance of the apology surprised and perturbed them. they keenly felt that they were again discredited in the public opinion and had been outwitted by the lutherans. on november albert of mayence sent a copy of the apology to the emperor in order to show him how the catholic religion was being destroyed while the confutation remained unpublished. cochlaeus complained that to judge from letters received, the apology found approval even in rome, whereas no printer could be found for catholic replies to the apology. he wrote: "meantime, while we keep silence, they flaunt the apology and other writings, and not only insult us, but cause our people and cities to doubt and to grow unstable in the faith." (kolde, .) the apology, as revised and published by melanchthon, was a private work. his name, therefore, appeared on the title-page of the edition of , which was not the case with respect to the confession and apology presented at augsburg. the latter were official documents, drawn up by order of the lutheran princes and estates, while the revised apology was an undertaking for which melanchthon had received no commission. accordingly, as he was not justified in publishing a work of his own under the name of the princes, there was nothing else for him to do than to affix his own signature. in the preface to the apology he says: "as it passed through the press, i made some additions. therefore i give my name, so that no one can complain that the book has been published anonymously." ( .) melanchthon did not wish to make any one beside himself responsible for the contents of the revised apology. before long, however, the apology received official recognition. at schweinfurt, , in opposition to the papists, the lutherans appealed to the augustana and apology as the confession of their faith, designating the latter as "the defense and explanation of the confession." and when the papists advanced the claim that the lutherans had gone farther in the apology than in the augustana, and, april , , demanded that they abide by the augustana, refrain from making the apology their confession, and accordingly substitute "assertion" for the title "apology," the lutherans, considering the apology to be the adequate expression of their faith, insisted on the original title. april they declared: "this book was called apology because it was presented to caesar after the confession; nor could they suffer its doctrine and the word of god to be bound and limited, or their preachers restricted to teach nothing else than the letter of the augsburg confession, thus making it impossible for them to rebuke freely and most fully all doctrinal errors, abuses, sins, and crimes. _nominatum fuisse apologiam scriptum illud, quod caesari post confessionem exhibitum sit, neque se pati posse, ut doctrina sua et verbum dei congustetur, imminuatur et concionatores astringantur, ut nihil aliud praedicent quam ad litteram augustanae confessionis, neque libere et plenissime adversus omnes errores doctrinae, abusus, peccata et crimina dicere possint._" hereupon the romanists, on april , demanded that at least a qualifying explanation be added to the title apology. brueck answered on the d: "it is not possible to omit this word. the apology is the correlate of the confession. still the princes and their associates do not wish any articles taught other than those which have so far begun to be discussed. _omitti istud verbum non posse; apologiam esse correlatum confessionis; nolle tamen principes et socios, ut alii articuli docerentur quam huiusque tractari coepti sint_." (koellner, .) in his letter of comfort, , to the leipzig lutherans banished by duke george, luther says: "there is our confession and apology.... adhere to our confession and apology." ( , .) membership in the smalcald league was conditioned on accepting the apology as well as the augustana. both were also subscribed to in the wittenberg concord of . (_c. r._ , .) in , at smalcald, the apology (together with the augustana and the appendix concerning the primacy of the pope) was, by order of the evangelical estates, subscribed by all of the theologians present, and thereby solemnly declared a confession of the lutheran church. in denmark reckoned the apology among the books which pastors were required to adopt. in it was presented together with the augustana at worms. it was also received into the various _corpora doctrinae._ the formula of concord adopts the apology, saying: "we unanimously confess this [apology] also, because not only is the said augsburg confession explained in it as much as is necessary and guarded [against the slanders of the adversaries], but also proved by clear, irrefutable testimonies of holy scripture." ( , .) vii. smalcald articles and tract concerning power and primacy of pope. . general council demanded by lutherans. in order to settle the religious controversy between themselves and the papists, the lutherans, from the very beginning, asked for a general council. in the course of years this demand became increasingly frequent and insistent. it was solemnly renewed in the preface of the augsburg confession. the emperor had repeatedly promised to summon a council. at augsburg he renewed the promise of convening it within a year. the roman curia, however, dissastisfied with the arrangements made at the diet, found ways and means of delaying it. in , the emperor proceeded to bologna, where he negotiated with clement vii concerning the matter, as appears from the imperial and papal proclamations of january and , , respectively. as a result, the pope, in , sent hugo rangon, bishop of resz, to germany, to propose that the council be held at placentia, bologna, or mantua. clement, however, was not sincere in making this offer. in reality he was opposed to holding a council. such were probably also the real sentiments of his successor, paul iii. but when the emperor who, in the interest of his sweeping world policy, was anxious to dispose of the religious controversy, renewed his pressure, paul finally found himself compelled to yield. june , he issued a bull convoking a general council to meet at mantua, may , . nothing, however, was said about the principles according to which it was to be formed and by which it should be governed in transacting its business. self-evidently, then, the rules of the former councils were to be applied. its declared purpose was the peace of the church through the extinction of heresy. in the bull _concerning the reforms of the roman court,_ which the pope issued september , he expressly declared that the purpose of the council would be "the utter extirpation of the poisonous, pestilential lutheran heresy." (st. l. , .) thus the question confronting the protestants was, whether they could risk to appear at such a council, and ought to do so, or whether (and how) they should decline to attend. luther, indeed, still desired a council. but after he no longer put any confidence in a council convened by the pope, although, for his person, he did not refuse to attend even such a council. this appears also from his conversation, november , , with the papal legate peter paul vergerius (born ; accused of lutheranism ; deprived of his bishopric ; defending protestantism after ; employed by duke christoph of wuerttemberg ; died .) koestlin writes: "luther relates how he had told the legate: 'even if you do call a council, you will not treat of salutary doctrine, saving faith, etc., but of useless matters, such as laws concerning meats, the length of priest's garments, exercises of monks, etc.' while he was thus dilating, says luther, the legate, holding his head in his hand, turned to a near-by companion and said: 'he strikes the nail on the head,' the further utterances of luther: 'we do not need a council for ourselves and our adherents, for we already have the firm evangelical doctrine and order; christendom, however, needs it, in order that those whom error still holds captive may be able to distinguish between error and truth,' appeared utterly intolerable to vergerius, as he himself relates. he regarded them as unheard-of arrogance. by way of answer, he asked, whether, indeed the christian men assembled from all parts of the world, upon whom, without doubt, the holy spirit descends, must only decide what luther approved of. boldly and angrily interrupting him luther said: 'yes, i will come to the council and lose my head if i shall not defend my doctrine against all the world;' furthermore he exclaimed: 'this wrath of my mouth is not my wrath, but the wrath of god.' vergerius rejoiced to hear that luther was perfectly willing to come to the council; for, so he wrote to rome, he thought that nothing more was needed to break the courage of the heretics than the certain prospect of a council, and at the same time he believed that in luther's assent he heard the decision of his master, the elector, also. luther declared that it was immaterial to him where the council would meet, at mantua, verona, or at any other place. vergerius continued: 'are you willing to come to bologna?' luther: 'to whom does bologna belong?' vergerius: 'to the pope.' luther: 'good lord, has this town, too, been grabbed by the pope? very well, i shall come to you there.' vergerius: 'the pope will probably not refuse to come to you at wittenberg either,' luther: 'very well, let him come; we shall look for him with pleasure.' vergerius: 'do you expect him to come with an army or without weapons?' luther: 'as he pleases, in whatsoever manner he may come, we shall expect him and shall receive him.'--luther and bugenhagen remained with vergerius until he departed with his train of attendants. after mounting, he said once more to luther: 'see that you be prepared for the council.' luther answered: 'yes, sir, with this my neck and head.'" (_martin luther_ , sq.) . luther's views regarding the council. what luther's attitude toward a general council was in is expressed in the preface to the smalcald articles as follows: "but to return to the subject. i verily desire to see a truly christian council, in order that many matters and persons might be helped. not that we need it, for our churches are now through god's grace, so enlightened and equipped with the pure word and right use of the sacraments, with knowledge of the various callings and of right works that we on our part ask for no council, and on such points have nothing better to hope or expect from a council. but we see in the bishoprics everywhere so many parishes vacant and desolate that one's heart would break, and yet neither the bishops nor canons care how the poor people live or die, for whom nevertheless christ has died, and who are not permitted to hear him speak with them as the true shepherd with his sheep. this causes me to shudder and fear that at some time he may send a council of angels upon germany utterly destroying us, like sodom and gomorrah, because we so wantonly mock him with the council." ( .) from a popish council luther expected nothing but condemnation of the truth and its confessors. at the same time he was convinced that the pope would never permit a truly free, christian council to assemble. he had found him out and knew "that the pope would see all christendom perish and all souls damned rather than suffer either himself or his adherents to be reformed even a little, and his tyranny to be limited." ( ) "for with them conscience is nothing, but money, honors, power, are everything." ( . .) the second part of his articles luther concludes as follows: "in these four articles they will have enough to condemn in the council. for they cannot and will not concede to us even the least point in one of these articles. of this we should be certain, and animate ourselves with the hope that christ, our lord, has attacked his adversary, and he will press the attack home both by his spirit and coming. amen. for in the council we will stand not before the emperor or the political magistrate, as at augsburg (where the emperor published a most gracious edict, and caused matters to be heard kindly), but before the pope and devil himself, who intends to listen to nothing, but merely to condemn, to murder, and to force us to idolatry. therefore we ought not here to kiss his feet or to say, 'thou art my gracious lord,' but as the angel in zechariah , said to satan, the lord rebuke thee, o satan." ( .) hence his preface also concludes with the plaint and prayer: "o lord jesus christ, do thou thyself convoke a council, and deliver thy servants by thy glorious advent! the pope and his adherents are done for, they will have none of thee. do thou, then, help us, who are poor and needy, who sigh to thee, and beseech thee earnestly, according to the grace which thou hast given us, through thy holy ghost, who liveth and reigneth with thee and the father, blessed forever. amen." ( .) . elector opposed to hearing papal legate. from the very beginning, elector john frederick was opposed to a council. and the question which particularly engaged his attention was, whether the lutherans should receive and hear the papal legate who would deliver the invitation. accordingly, on july , the elector came to wittenberg and through brueck delivered four (five) articles to the local theologians and jurists for consideration with instructions to submit their answer in writing. (_c. r._ , .) august , melanchthon wrote to jonas: "recently the prince was here and demanded an opinion from all theologians and jurists.... it is rumored that a cardinal-legate will come to germany to announce the council. the prince is therefore inquiring what to answer, and under what condition the synod might be permitted." ( .) the articles which brueck presented dealt mainly with the questions: whether, in view of the fact that the pope is a party to the issue and his authority to convene a council is questioned, the legate should be heard, especially if the emperor did not send a messenger along with him, whether one would not already submit himself to the pope by hearing the legate; whether one ought not to protest, because the pope alone had summoned the council; and what should be done in case the legate would summon the elector as a party, and not for consultation, like the other estates. ( f.) in the preparation of their answer, the elector desired the wittenberg scholars to take into careful consideration also his own view of the matter, which he persistently defended as the only correct one. for this purpose he transmitted to them an opinion of his own on brueck's articles referred to in the preceding paragraph. in it he maintained that the papal invitation must be declined, because acceptance involved the recognition of the pope "as the head of the church and of the council." according to the elector the proper course for the lutheran confederates would be to inform the legate, immediately on his arrival in germany, that they would never submit to the authority which the pope had arrogated to himself in his proclamation, since the power he assumed was neither more nor less than abominable tyranny; that they could not consider the pope as differing from, or give him greater honor than, any other ordinary bishop; that, besides, they must regard the pope as their greatest enemy and opponent; that he had arranged for the council with the sinister object of maintaining his antichristian power and suppressing the holy gospel, that there was no need of hearing the legate any further, since the pope, who was sufficiently informed as to their teaching, cared neither for scripture nor for law and justice, and merely wished to be their judge and lord; that, in public print, they would unmask the roguery of the pope, and show that he had no authority whatever to convoke a council, but, at the same time, declare their willingness to take part in, and submit their doctrine to, a free, common, christian, and impartial council, which would judge according to the scriptures. nor did the elector fail to stress the point that, by attending at mantua, the lutherans would _de facto_ waive their former demand that the council must be held on german soil. ( ff.) . elector imbued with luther's spirit. evidently, the elector had no desire of engaging once more in diplomatic jugglery, such as had been indulged in at augsburg. and at smalcald, despite the opposing advice of the theologians, his views prevailed, to the sorrow of melanchthon, as appears from the latter's complaint to camerarius, march , . (_c. r._ , .) the elector was thoroughly imbued with the spirit of luther, who never felt more antagonistic toward rome than at smalcald, although, as shown above, he was personally willing to appear at the council, even if held at mantua. this spirit of bold defiance appears from the articles which luther wrote for the convention, notably from the article on the papacy and on the mass. in the latter he declares: "as campegius said at augsburg that he would be torn to pieces before he would relinquish the mass, so, by the help of god, i, too, would suffer myself to be reduced to ashes before i would allow a hireling of the mass, be he good or bad, to be made equal to christ jesus, my lord and savior, or to be exalted above him. thus we are and remain eternally separated and opposed to one another. they feel well enough that when the mass falls, the papacy lies in ruins. before they will permit this to occur, they will put us all to death if they can." ( .) in the pope, luther had recognized the antichrist; and the idea of treating, seeking an agreement, and making a compromise with the enemy of his savior, was intolerable to him. at smalcald, while suffering excruciating pain, he declared, "i shall die as the enemy of all enemies of my lord christ." when seated in the wagon, and ready to leave smalcald, he made the sign of the cross over those who stood about him and said: "may the lord fill you with his blessing and with hatred against the pope!" believing that his end was not far removed, he had chosen as his epitaph: "living, i was thy pest; dying, i shall be thy death, o pope! _pestis eram vivus, moriens ero mors tua, papa!_" the same spirit of bold defiance and determination not to compromise the divine truth in any way animated the elector and practically all of the princes and theologians at smalcald, with, perhaps, the sole exception of melanchthon. koestlin writes: "meanwhile the allies at smalcald displayed no lack of 'hatred against the pope.' his letters, delivered by the legate, were returned unopened. they decidedly refused to take part in the council, and that in spite of the opinion of their theologians, whose reasons melanchthon again ardently defended. for, as they declared in an explanation to all christian rulers, they could not submit to a council which, according to the papal proclamation, was convoked to eradicate the lutheran heresy, would consist only of bishops, who were bound to the pope by an oath, have as its presiding officer the pope, who himself was a party to the matter, and would not decide freely according to the word of god, but according to human and papal decrees. and from the legal standpoint they could hardly act differently. theologians like luther could have appeared even before such a council in order to give bold testimony before it. princes, however, the representatives of the law and protectors of the church, dared not even create the appearance of acknowledging its legality." ( , .) . opinion of theologians. august the wittenberg professors assembled to deliberate on brueck's articles and the views of the elector. the opinion resolved upon was drawn up by melanchthon. its contents may be summarized as follows: the lutherans must not reject the papal invitation before hearing whether the legate comes with a citation or an invitation. in case they were invited like the rest of the princes to take part in the deliberations, and not cited as a party, this would mean a concession on the part of the pope, inasmuch as he thereby consented "that the opinion of our gracious lord [the elector] should be heard and have weight, like that of the other estates." furthermore, by such invitation the pope would indicate that he did not consider these princes to be heretics. if the legate were rebuffed the romanists would proceed against the lutherans as obstinate sinners (_contumaces_) and condemn them unheard, which, as is well known, would please the enemies best. the lutherans would then also be slandered before the emperor as despisers of his majesty and of the council. nor did the mere hearing of the legate involve an acknowledgment of the papal authority. "for with such invitation [to attend the council] the pope does not issue a command, nor summon any one to appear before his tribunal, but before another judge, namely, the council, the pope being in this matter merely the commander of the other estates. by hearing the legate, therefore, one has not submitted to the pope or to his judgments.... for although the pope has not the authority to summon others by divine law, nevertheless the ancient councils, as, for example, that of nicaea, have given him this charge, which external church regulation we do not attack. and although in former years, when the empire was under one head some emperors convoked councils, it would be in vain at present for the emperor to proclaim a council, as foreign nations would not heed such proclamation. but while the pope at present, according to the form of the law has the charge to proclaim councils, he is thereby not made the judge in matters of faith, for even popes themselves have frequently been deposed by councils. pope john proclaimed the council of constance, but was nevertheless deposed by it." accordingly the opinion continues: "it is not for us to advise that the council be summarily declined, neither do we consider this profitable, for we have always appealed to a council. what manner of suspicion, therefore, would be aroused with his imperial majesty and all nations if at the outset we would summarily decline a council, before discussing the method of procedure!" and even if the lutherans should be cited [instead of invited], one must await the wording of the citation, "whether we are cited to show the reason for our teaching, or to hear ourselves declared and condemned as public heretics." in the latter case it might be declined. in the former, however, the citation should be accepted, but under the protest "that they had appealed to a free christian council," and did not acknowledge the pope as judge. "and if (_caeteris paribus,_ that is, provided the procedure is correct otherwise) the council is considered the highest tribunal, as it ought to be considered, one cannot despise the command of the person to whom the charge is given to proclaim councils, whoever he may be. but if afterwards the proceedings are not conducted properly, one can then justly lodge complaint on that account." "to proclaim a council is within the province of the pope; but the judgment and decision belongs to the council.... for all canonists hold that in matters of faith the council is superior to the pope, and that in case of difference the council's verdict must be preferred to that of the pope. for there must be a supreme court of the church, _i.e._, the council." on account of the place, however they should not refuse to appear. (_c. r._ , .) in their subsequent judgments the theologians adhered to the view that the protestants ought not to incur the reproach of having prevented the council by turning down the legate. luther says, in an opinion written at smalcald, february, : "i have no doubt that the pope and his adherents are afraid and would like to see the council prevented, but in such a manner as would enable them to boast with a semblance of truth that it was not their fault, since they had proclaimed it, sent messengers, called the estates, etc., as they, indeed, would brag and trump it up. hence, in order that we might be frightened and back out, they have set before us a horrible devil's head by proclaiming a council, in which they mention nothing about church matters, nothing about a hearing, nothing about other matters, but solely speak of the extirpation and eradication of the poisonous lutheran heresy, as they themselves indicate in the bull _de reformatione curiae_ [of september , , st. l. ff.]. here we have not only our sentence which is to be passed upon us in the council but the appeal also with hearing, answer, and discussion of all matters is denied us, and all pious, honorable men who might possibly have been chosen as mediators are also excluded. moreover, these knaves of the devil are bent on doing their pleasure, not only in condemning (for according to the said bull launched against us they want to be certain of that) but also in speedily beginning and ordering execution and eradication, although we have not yet been heard (as all laws require) nor have they, the cardinals, ever read our writing or learned its doctrine, since our books are proscribed everywhere, but have heard only the false writers and the lying mouths, having not heard us make a reply, although in germany both princes and bishops know, also those of their party, that they are lying books and rascals, whom the pope, italy, and other nations believe.... hence they would like to frighten us into refusing it [the council] for then they could safely say that we had prevented it. thus the shame would not only cleave to us, but we would have to hear that, by our refusal, we had helped to strengthen such abominations of the pope, which otherwise might have been righted." such and similar reasons prompted luther to declare that, even though he knew "it would finally end in a scuffle," he was not afraid of "the lousy, contemptible council," and would neither give the legate a negative answer, nor "entangle himself," and therefore not be hasty in the matter. (st. l. , .) even after the princes at smalcald had resolved not to attend the council, luther expressed the opinion that it had been false wisdom to decline it; the pope should have been left without excuse; in case it should convene, the council would now be conducted without the protestants. . elector's strictures on opinion of theologians. elector john frederick was not at all satisfied with the wittenberg opinion of august . accordingly, he informed the theologians assembled august at luther's house, through brueck, that they had permitted themselves to be unduly influenced by the jurists, had not framed their opinion with the diligence required by the importance of the matter, and had not weighed all the dangers lurking in an acceptance of the invitation to the council. if the lutherans would be invited like the other estates, and attend, they must needs dread a repetition of the craftiness attempted at augsburg, namely, of bringing their princes in opposition to their preachers. furthermore, in that case it would also be considered self-evident that the lutherans submit to the decision of the majority in all matters. and if they refused, what then? "on this wise we, for our part, would be lured into the net so far that we could not, with honor, give a respectable account of our action before the world. for thereupon to appeal from such decision of the council to another would by all the world be construed against our part as capriciousness pure and simple. at all events, therefore, the lutherans could accept the papal invitation only with a public protest, from which the pope and every one else could perceive in advance, before the council convened, that the lutherans would not allow themselves to be lured into the net of a papal council, and what must be the character of the council to which they would assent." (_c. r._ , .) in this protest, which the elector presented, and which melanchthon translated into latin, we read: "by the [possible] acceptance [of the invitation to the council] they [the lutherans] assent to no council other than a general, free, pious, christian, and impartial one; not to one either which would be subject to, and bound by, papal prejudices (as the one promised by clement vii), but to such a synod as will endeavor to bring godly and christian unity within the church by choosing pious, learned, impartial, and unsuspected men for the purpose of investigating the religious controversies and adjudicating them from the word of god, and not in accordance with usage and human traditions, nor on the basis of decisions rendered by former synods that militate against the word of god." ( . .) . counter-council disadvised. the other matters which engaged the elector's attention dealt primarily with measures of defense, the convening of a counter-council (_gegenkonzil_) and the preparation of articles which all would unanimously accept, and by which they proposed to stand to the uttermost. august brueck brought these points up for discussion. and in a "memorandum" which the elector personally presented to the theologians at wittenberg on december , , he expressed his opinion as follows: the lutherans were not obligated to attend the council, neither would it be advisable. one could not believe or trust the opponents. nothing but trickery, deception, harm, and destruction might be expected. at the council the lutheran doctrine would be condemned, and its confessors excommunicated and outlawed. to be sure, the lutheran cause was in god's hands. and as in the past, so also in the future god would protect it. still they must not on this account neglect anything. luther should therefore draw up articles from which he was determined not to recede. after they had been subscribed by the wittenbergers and by all evangelical pastors at the prospective meeting [at smalcald], the question might also be discussed whether the lutherans should not arrange for a counter-council "a universal, free, christian council," possibly at augsburg. the proclamation for this council might be issued "by doctor luther together with his fellow-bishops and ecclesiastics, as the pastors." however, one might also consider whether this should not preferably be done by the princes and estates. in such an event, however, one had to see to it that the emperor be properly informed, and that the entire blame be saddled upon the pope and his adherents, the enemies and opponents of our side. ( ) the seriousness with which the elector considered the idea of a counter-council appears from the details on which he entered in the "memorandum" referred to where he puts especial emphasis on the following points: at this free, universal council the lutherans were minded "to set forth their doctrine and faith according to the divine, holy scriptures." every one, whether priest or layman, should be heard in case he wanted to present anything concerning this doctrine from the holy scriptures. a free, safe, christian passport was to be given to all, even to the worst enemy, leaving it to his discretion when to come and go. only matters founded in the scriptures were to be presented and discussed at such council. human laws, ordinances, and writings should under no circumstances be listened to in matters pertaining to faith and conscience, nor be admitted as evidence against the word of god. "whoever would submit such matters, should not be heard, but silence enjoined upon him." to the verdict of such a holy and christian council the lutherans would be willing to submit their doctrine. ( .) the theologians answered in an opinion of december , , endorsing the protest referred to above, but disapproving the counter-council. concerning the first point they advised that a writing be published and sent to the emperor and all rulers in which the lutherans were to "request that ways and means be considered of adopting a lawful procedure [at the council] promoting the true christian unity of christendom." concerning the counter-council, however, they advised at all events not to hasten with it. for to convoke it would produce a great and terrible appearance of creating a schism, and of setting oneself against all the world and contemplating taking the field soon. therefore such great, apparent resistance should not be undertaken till one intends to do something in the matter openly and in deed. concerning the defense, the wittenberg theologians were of the opinion that it was the right and duty of the princes to protect and defend their subjects against notorious injuries (if, for example, an attempt should be made to force upon them the romish idolatry, or to rend asunder the marriages of their pastors), and also against the emperor, even after the council had condemned them as heretics. luther signed this opinion with the following words: "i, too, martin luther, will help with my prayers and, if necessary, also with my fist." ( .) . articles drafted by luther. in the memorandum of december the elector spoke of the articles luther was to frame as follows: although, in the first place, it may easily be perceived that whatsoever our party may propose in such a [popish] council as has been announced will have no weight with the opposition, miserable, blinded, and mad men that they are, no matter how well it is founded on holy scripture moreover, everything will have to be lutheran heresy, and their verdict, which probably has already been decided and agreed upon, must be adopted and immediately followed by their proposed ban and interdict [decree excommunicating and outlawing our party], it will, nevertheless, be very necessary for doctor martin to prepare his foundation and opinion from the holy scriptures, namely, the articles as hitherto taught, preached, and written by him, and which he is determined to adhere to and abide by at the council, as well as upon his departure from this world and before the judgment of almighty god, and in which we cannot yield without becoming guilty of treason against god, even though property and life, peace or war, are at stake. such articles however, as are not necessary, and in which for the sake of christian love, yet without offense against god and his word, something might be yielded (though, doubtless, they will be few in number), should in this connection also be indicated separately by said doctor martin. and when doctor martin has completed such work (which, if at all possible for the doctor, must be done between the present date and that of the conversion of st. paul [january ], at the latest), he shall thereupon present it to the other wittenberg theologians, and likewise to some prominent preachers whose presence he should require to hear from them, at the same time admonishing them most earnestly, and asking them whether they agreed with him in these articles which he had drawn up, or not, and thereupon, as they hoped for their souls salvation their sentiment and opinion be learned in its entirety, but not in appearance, for the sake of peace, or because they did not like to oppose the doctor, and for this reason would not fully open their hearts, and still, at a later time would teach, preach, write, and make public something else or advise the people against said articles, as some have in several instances done before this. an agreement having been reached, the articles were to be subscribed by all and prepared in german and latin. at the prospective meeting [at smalcald] they should be submitted to the religious confederates for discussion and subscription. hence, in the invitation, every prince should be asked "to bring with him two or three theologians, in order that a unanimous agreement might be reached there, and no delay could be sought or pretended." ( .) accordingly, the elector planned to have luther draw up articles which were to be accepted by all, first at wittenberg and then at smalcald, without compulsion and for no other reason than that they expressed their own inmost convictions. the situation had changed since , and the elector desired a clearer expression, especially on the papacy. hence he did not appoint melanchthon, but luther, to compose the articles. the truth was to be confessed without regard to anything else. luther had received the order to draw up these articles as early as august , . september brueck wrote to the elector on this matter: "i also delivered to doctor martin the credentials which your electoral grace gave to me, and thereupon also spoke with him in accordance with the command of your electoral grace. he promised to be obedient in every way. it also appears to me that he already has the work well in hand, to open his heart to your electoral grace on religion, which is to be, as it were, his testament." ( .) luther, who at the time thought that his end would come in the near future, had no doubt used such an expression himself. his articles were to be his testament. in the preface to the articles he touched upon it once more, saying: "i have determined to publish these articles in plain print, so that, should i die before there will be a council (as i fully expect and hope, because the knaves who flee the light and shun the day take such wretched pains to delay and hinder the council), those who live and remain after my demise may be able to produce my testimony and confession in addition to the confession which i previously issued, whereby up to this time i have abided, and by god's grace will abide." ( .) the elector seems also to have enjoined silence on luther with respect to the articles until they had been approved at wittenberg. for in his letter to spalatin, of december , , luther wrote: "but you will keep these matters [his journey to wittenberg to discuss the articles] as secret as possible, and pretend other reasons for your departure. _sed haec secreta teneas quantum potes, et finge alias causas abeundi._" (st. l. b, .) december the elector again called attention to the articles, desiring that amsdorf, agricola, and other outside theologians be called to wittenberg at his expense to take part in the discussion. shortly after, luther must have finished the articles. the numerous changes and improvements appearing in the original manuscript, which is still preserved in the heidelberg library, show how much time and labor he spent on this work. concluding his articles, luther says: "these are the articles on which i must stand, and, god willing, shall stand even to my death; and i do not know how to change or to yield anything in them. if any one wishes to yield anything, let him do it at the peril of his conscience." ( , .) toward the close of the year luther submitted the draft to his colleagues, jonas, bugenhagen, cruciger, melanchthon, and those who had come from abroad, spalatin, amsdorf, and agricola. after thorough discussion it was adopted by all with but few changes, _e.g._ regarding the adoration of the saints, concerning which luther had originally said nothing. (kolde, .) spalatin reports that all the articles were read, and successively considered and discussed. the elector had spoken also of points in which a concession might be possible. in the discussion at wittenberg, spalatin mentioned as such the question whether the evangelicals, in case the pope would concede the cup to them, should cease preaching against the continuance of the one kind among the papists; furthermore, what was to be done with respect to ordination and the adiaphora. luther had not entered upon a discussion of these questions, chiefly, perhaps, because he was convinced that the council would condemn even the essential articles. (compare melanchthon's letter of august , , to campegius, _c. r._ , .) after the articles had been read and approved, spalatin prepared a copy (now preserved in the archives at weimar), which was signed by the eight theologians present, by melanchthon, however, with the limitation that the pope might be permitted to retain his authority "iure humano," "in case he would admit the gospel." perhaps melanchthon, who probably would otherwise have dissimulated, felt constrained to add this stricture on account of the solemn demand of the elector that no one should hide any dissent of his, with the intention of publishing it later. (_c. r._ , ) . articles endorsed by elector. with these first subscriptions, luther sent his articles to the elector on january , , by the hand of spalatin. in the accompanying letter of the same date he informed the elector that he had asked amsdorf, eisleben [agricola], and spalatin to come to wittenberg on december or the following days. "i presented the articles which i had myself drawn up according to the command of your electoral grace and talked them over with them for several days, owing to my weakness, which intervened (as i think, by the agency of satan); for otherwise i had expected to deliberate upon them no longer than one day. and herewith i am sending them, as affirmed with their signatures, by our dear brother and good friend, magister george spalatin, to deliver them to your electoral grace, as they all charged and asked me so to do. at the same time, since there are some who, by suspicion and words, insinuate that we parsons (_pfaffen_), as they call us, by our stubbornness desire to jeopardize you princes and lords, together with your lands and people, etc., i very humbly ask, also in the name of all of us, that by all means your electoral grace would reprimand us for this. for if it would prove dangerous for other humble people, to say nothing of your electoral grace, together with other lords, lands, and people, we would much rather take it upon ourselves alone. accordingly, your electoral grace will know well how far and to what extent you will accept these articles, for we would have no one but ourselves burdened with them, leaving it to every one whether he will, or will not, burden also himself with them." (st. l. b, .) in his answer of january , , the elector expressed his thanks to luther for having drawn up the articles "in such christian, true, and pure fashion," and rejoiced over the unanimity of his theologians. at the same time he ordered chancellor brueck to take steps toward having the most prominent pastors of the country subscribe the articles, "so that these pastors and preachers, having affixed their names, must abide by these articles and not devise teachings of their own, according to their own opinion and liking, in case almighty god would summon doctor martin from this world, which rests with his good will." (kolde, .) in the letter which the elector sent to luther, we read: "we give thanks to almighty god and to our lord christ for having granted you health and strength to prepare these articles in such christian, true, and pure fashion; also that he has given you grace, so that you have agreed on them with the others in christian, also brotherly and friendly unity.... from them we also perceive that you have changed your mind in no point, but that you are steadfastly adhering to the christian articles, as you have always taught, preached, and written, which are also built on the foundation, namely, our lord jesus christ, against whom the gates of hell cannot prevail, and who shall also remain in spite of the pope, the council, and its adherents. may almighty god, through our lord christ, bestow his grace on us all, that with steadfast and true faith we abide by them, and suffer no human fear or opinion to turn us therefrom!... after reading them over for the second time we can entertain no other opinion of them, but accept them as divine, christian, and true, and accordingly shall also confess them and have them confessed freely and publicly before the council, before the whole world, and whatsoever may come, and we shall ask god that he would vouchsafe grace to our brother and to us, and also to our posterity, that steadfastly and without wavering we may abide and remain in them." ( b, .) . melanchthon's qualified subscription. in his letter to luther the elector made special reference also to the qualified subscription of melanchthon. "concerning the pope," he said, "we have no hesitation about resisting him most vehemently. for if, from good opinion, or for the sake of peace, as magister philip suggests, we should suffer him to remain a lord having the right to command us, our bishops, pastors, and preachers, we would expose ourselves to danger and burden (because he and his successors will not cease in their endeavors to destroy us entirely and to root out all our posterity), for which there is no necessity, since god's word has delivered and redeemed us therefrom. and if we, now that god has delivered us from the babylonian captivity, should again run into such danger and thus tempt god, this [subjection to the pope] would, by a just decree of god, come upon us through our wisdom, which otherwise, no doubt, will not come to pass." ( .) evidently, the elector, though not regarding melanchthon's deviation as a false doctrine, did not consider it to be without danger. at the beginning of the reformation, luther had entertained similar thoughts, but he had long ago seen through the papacy, and abandoned such opinions. in the smalcald articles he is done with the pope and his superiority, also by human right. and this for two reasons: first, because it would be impossible for the pope to agree to a mere superiority _iure humano,_ for in that case he must suffer his rule and estate to be overturned and destroyed together with all his laws and books; in brief, he cannot do it; in the second place, because even such a purely human superiority would only harm the church. ( , . .) melanchthon, on the other hand, still adhered to the position which he had occupied in the compromise discussions at augsburg, whence, _e.g._, he wrote to camerarius, august , "oh, would that i could, not indeed fortify the domination, but restore the administration of the bishops. for i see what manner of church we shall have when the ecclesiastical body has been disorganized. i see that afterwards there will arise a much more intolerable tyranny [of the princes] than there ever was before." (_c. r._ , .) at smalcald, however, his views met with so little response among the princes and theologians that in his "tract on the primacy of the pope" he omitted them entirely and followed luther's trend of thought. march , , melanchthon himself wrote concerning his defeat at the deliberations of the theologians on the question in which articles concessions might be made in the interest of peace, saying that the unlearned and the more vehement would not hear of concessions, since the lutherans would then be charged with inconsistency and the emperor would only increase his demands. (_c. r._ , .) evidently then, even at that time melanchthon was not entirely cured of his utopian dream. "if the pontiff would admit the gospel, _si pontifex evangelium admitteret._" a. osiander remarked: "that is, if the devil would become an apostle." in the jena edition of luther's works melanchthon's phrase is commented upon as follows: "and yet the pope with his wolves, the bishops, even now curses, blasphemes, and outlaws the holy gospel more horribly than ever before, raging and fuming against the church of christ and us poor christians in most horrible fashion, both with fire and sword, and in whatever way he can, like a real werwolf, [tr. note: sic!] aye, like the very devil himself." ( , b.) the same comment is found in the edition of the smalcald articles prepared by stolz and aurifaber, where the passage begins: "o quantum mutatus ab illo [the former melanchthon]!" (koellner, . .) carpzov remarks pertinently: "this subscription [of melanchthon] is not a part of the book of concord [it does not contain the doctrine advocated by the book of concord], nor was it approved by luther; moreover, it was later on repudiated by philip himself." (_isagoge_ . .) . luther's articles sidetracked at smalcald. it was a large and brilliant assembly, especially of theologians, which convened at smalcald in february, . luther, too, was present. on january the elector had written: "we hope that our god will grant you grace, strength, and health that you may be able to make the journey to smalcald with us, and help us to right, and bring to a good issue, this [matter concerning the pope] and other matters." as stated above, the elector's plan was to elevate luther's articles to a confession officially recognized and subscribed to by all lutheran princes, estates, and theologians. accordingly, on february , at the first meeting held at smalcald, chancellor brueck moved that the theologians deliberate concerning the doctrine, so that, in case the lutherans would attend the council, they would know by what they intended to stand, and whether any concessions were to be made, or, as brueck put it, whether anything good [perhaps a deliverance on the papacy] should be adopted, or something should be conceded. self-evidently, brueck had luther's articles in mind, although it cannot be proved that he directly and expressly mentioned them or submitted them for discussion and adoption. perhaps, he felt from the very beginning that the elector would hardly succeed with his plans as smoothly and completely as anticipated. for luther, desiring to clear the track for the whole truth in every direction, the reformed as well as the papistic, both against the "false brethren who would be of our party" (preface to sm. art. , ), as well as against the open enemies, had in his articles so sharpened the expressions employed in the wittenberg concord of concerning the lord's supper that the assent of philip of hesse and the attending south german delegates and theologians (bucer, blaurer, wolfart, etc.) was more than doubtful. luther's letter to the adherents of zwingli, december , , shows that he did not at all desire unnecessarily to disturb the work of union begun by the wittenberg concord. (st. l. , .) still, he at the same time endeavored to prevent a false union resting on misunderstanding and self-deception. and, no doubt, his reformulation of the article on the lord's supper was intended to serve this purpose. besides, owing to a very painful attack of gravel, luther was not able to attend the sessions, hence could not make his influence felt in a decisive manner as desired by the elector. this situation was exploited by melanchthon in the interest of his attitude toward the zwinglians, which now was much more favorable than it had been at augsburg, . from the very outset he opposed the official adoption of luther's articles. he desired more freedom with regard to both the romanists and the reformed than was offered by luther's articles. the first appears from his subscription. concerning the article of the lord's supper, however, which the strassburgers and others refused to accept, melanchthon does not seem to have voiced any scruples during the deliberations at wittenberg. personally he may even have been able to accept luther's form, and this, too, more honestly than bucer did at smalcald. for as late as september , , he wrote to joachim of anhalt: "i have answered briefly that in doctrine all are agreed, and that we all embrace and retain the confession with the apology and luther's confession written before the synod of mantua. _respondi breviter, consensum esse omnium de doctrina: amplecti nos omnes et retinere confessionem cum apologia et confessione lutheri scripta ante mantuanam synodum._" (_c. r._ , .) but, although melanchthon, for his person, accepted luther's article on the lord's supper, he nevertheless considered it to be dangerous to the concord with the southern germans and to the smalcald league. privately he also made known his dissatisfaction in no uncertain manner. and in so doing, he took shelter behind philip of hesse, who, as at augsburg, , still desired to have the zwinglians regarded and treated as weak brethren. kolde relates: "on the same day (february ) melanchthon reported to the landgrave: 'one article, that concerning the sacrament of the holy supper, has been drawn up somewhat vehemently, in that it states that the bread is the body of the lord which luther at first did not draw up in this form, but, as contained in the [wittenberg] concord, namely, that the body of the lord is given with the bread, and this was due to pomeranus, for he is a vehement man and a coarse pomeranian. otherwise he [melanchthon] knew of no shortcoming or complaint in all the articles.' ... 'he also said' (this the landgrave reports to jacob sturm of strassburg as an expression of melanchthon) 'that luther would hear of no yielding or receding, but declared: this have i drawn up; if the princes and estates desired to yield anything, it would rest with them,' etc. the estates, melanchthon advised, might therefore in every way declare that they had adopted the confession and the concord, and were minded to abide by them. at the same time he promised to demand at the prospective deliberation of the theologians, 'that the article of the sacrament be drawn up as contained in the concord. 'melanchthon's assertion that bugenhagen influenced luther's formulation of the article on the lord's supper is probably correct. at any rate, it can be proved that luther really changed the article. for a glance at the original manuscript shows that he had at first written, in conformity with the concord, 'that the true body and blood of christ is under the bread and wine,' but later on changed it to read: 'that the bread and wine of the lord's supper are the true body and blood of christ.'" ( .) melanchthon was diplomatic enough to hide from the landgrave his strictures on luther's articles about the pope, knowing well that in this point he could expect neither approval nor support. . articles not discussed in meeting of league. as the southern germans regarded luther's formulation of the article on the lord's supper with disfavor, the landgrave found little difficulty in winning over (through jacob sturm) the delegates of augsburg and ulm to melanchthon's view of declaring adherence only to the confession and the wittenberg concord. already on february the cities decided to "decline on the best grounds" the saxon proposition. following were the reasons advanced: it was not necessary at present to enter upon the proposition, since the council would make slow progress, as the emperor and the king of france were not yet at peace. they had not understood this (the adoption of the saxon proposition) to be the purpose of the invitation to bring scholars with them. they had a confession, the augustana, presented to the emperor. it was also to be feared that deliberations on the question whether any concessions should be made, might lead to a division; nor would this remain concealed from the papists. if the elector desired to present some articles, he might transmit them, and they, in turn, would send them to their superiors for inspection. (kolde, _analecta,_ .) in the afternoon of february the princes according to the report of the strassburgers, expressed their satisfaction with the resolution of the cities. at the same time they declared that they were not minded to make any concessions to the papists, nor to dispute about, or question, anything in the confession or the wittenberg concord, "but merely to review the confession, not to change anything against its contents and substance, nor that of the concord, but solely to enlarge on the papacy, which before this, at the diet, had been omitted in order to please his imperial majesty and for other reasons;" that such was the purpose of the deliberation for which the scholars had been summoned; and that this was not superfluous, since "they were all mortal, and it was necessary that their posterity be thoroughly informed as to what their doctrine had been, lest others who would succeed to their places accept something else." the report continues: "the cities did not object to this." ( .) according to this report, then, luther's articles were neither discussed nor adopted at the official meeting of the princes and estates belonging to the smalcald league. without mentioning them, they declared in their final resolution: our scholars have "unanimously agreed among themselves in all points and articles contained in our confession and apology, presented at the diet of augsburg, excepting only that they have expanded and drawn up more clearly than there contained _one article,_ concerning the primacy of the pope of rome." (koellner, .) koestlin remarks: "since the princes decided to decline the council absolutely, they had no occasion to discuss luther's articles." ( , .) . meeting of theologians. at smalcald the first duty imposed upon the scholars and theologians was once more to discuss the augustana and the apology carefully, and to acknowledge both as their own confessions by their signatures. thereupon they were, in a special treatise, to enlarge on the papacy. the strassburg delegates report: "it has also come to pass that the scholars received orders once more to read the articles of the confession and to enlarge somewhat on the papacy, which they did." (kolde, _analecta,_ .) however, since neither the augustana nor its apology contained an article against the papacy, the demand of the princes could only be satisfied by a special treatise, the "tractatus de potestate et primatu papae," which melanchthon wrote and completed by february , whereupon it was immediately delivered to the princes. the princes had furthermore ordered the theologians, while reviewing and discussing the augustana (and its apology), to reenforce its doctrine with additional proofs. owing to lack of time and books, this was not carried out. february osiander reports to the nuernberg preachers: "we are enjoying good health here, although we traveled in stormy weather and over roads that offered many difficulties, and are living under a constantly beclouded sky, which unpleasantries are increased by troublesome and difficult questions in complicated matters.... the first business imposed on us by the princes embraces two things: first, to fortify the confession and the apology with every kind of argument from the holy scriptures, the fathers, councils, and the decrees of the popes; thereupon, diligently to discuss in detail everything concerning the primacy, which was omitted in the confession because it was odious. the latter we completed so far to-day that we shall immediately deliver a copy to the princes. the former, however will be postponed to another time and place, since it requires a longer time, as well as libraries, which are lacking here." (_c. r._ , .) the discussion of the confession was also to serve the purpose of obtaining mutual assurance whether they were all really agreed in doctrine. this led to deliberations on the doctrine of the lord's supper as well as on the question what concessions might be made to the romanists. according to a report of melanchthon, march , the theologians were to discuss the doctrines, not superficially, but very thoroughly, in order that all disagreement might be removed, and a harmonious and complete system of doctrines exist in our churches. they were to review the confession in order to learn whether any one deviated in any article or disapproved of anything. but melanchthon remarks that this object was not reached, since the special request had been voiced not to increase the disagreement by any quarrel and thus to endanger the smalcald league. (_c. r._ , .) in a second letter of the same date he says that a real doctrinal discussion had never come to pass, partly because luther's illness prevented him from taking part in the meetings, partly because the timidity of certain men [the landgrave and others] had prevented an exact disputation lest any discord might arise. ( .) march he wrote to jonas in a similar vein saying that the reports of violent controversies among the theologians at smalcald were false. for although they had been in consultation with one another for the purpose of discovering whether all the theologians in attendance there agreed in doctrine the matter had been treated briefly and incidentally. ( .) as far as the lord's supper is concerned melanchthon's report concerning the superficial character of the doctrinal discussions is little if at all exaggerated. he himself was one of those timid souls of whom he spoke having from the beginning done all he could not only to bar luther's articles from the deliberations but also to prevent any penetrating discussion of the lord's supper. assent to the wittenberg concord was considered satisfactory although all felt, and believed to know, that some of the southern germans did not agree with the loyal lutherans in this matter. of the attending theologians who were under suspicion bucer, blaurer, fagius, wolfart, fontanus, and melander, only the first two took part in the deliberations. ( .) march melanchthon wrote to camerarius: "bucer spoke openly and clearly of the mystery [the lord's supper] affirming the presence of christ. he satisfied all of our party also those who are more severe. blaurer, however, employed such general expressions as, that christ was present. afterward he added several more ambiguous expressions. osiander pressed him somewhat hotly; but since we did not desire to arouse any very vehement quarrel, i terminated the discussion. thus we separated, so that agreement was restored among all others, while he [blaurer] did not seem to contradict. i know that this is weak but nothing else could be done at this time, especially since luther was absent, being tortured by very severe gravel pains." ( .) this agrees with the report veit dietrich made to foerster, may , stating: at the first meeting of the committee of the theologians they completed the first nine articles of the augustana. blaurer, wolfart, and some others of those who were doctrinally under suspicion (_nobis suspecti de doctrina_) were present. "however, when the article of the lord's supper was to be discussed on the following day, the meeting was prevented, i do not know by whom. it is certain that the princes, too, desired another meeting, because they feared a rupture of the [smalcald] alliance, if any doctrinal difference should become evident, which, however, would occur if the matter were thoroughly discussed. since the disputation was prevented, we were commissioned to write on the power of the pope in order to have something to do. report had it that blaurer did not approve the concord of wittenberg; certainly, he asked philip for expressions of the fathers (which are now in my possession), in order to be better furnished with arguments. this prompted pomeranus and amsdorf again to convene the theologians against melanchthon's will. then the lord's supper was discussed. bucer indeed satisfied all. blaurer, however, while speaking vaguely of the other matters, nevertheless publicly attacked the statement that the ungodly do not receive the body of christ." wolfart declared that he was present at the concord made at wittenberg, and had approved it. it was unpleasant for him [dietrich] when hereupon stephanus agricola and then wolfart rehashed some old statements, _vetera quaedam dicta._ ( .) . luther's articles subscribed. as to the articles of luther, veit dietrich reports that they were privately circulated at smalcald and read by all. they were also to be read at the meeting of the theologians on february . (_c. r._ , .) as a matter of fact, however, neither a public reading nor a real discussion, nor an official adoption resulted. the strassburg delegates report: "doctor martin luther has also drawn up some special articles, which he purposed to send to the council on his own accord, copies of which we have designated with w." the strassburgers, then, were in position to send home a copy of these articles. furthermore osiander relates in a letter dated february : "besides this, luther has also written articles at wittenberg, short indeed, but splendid and keen (_illustres et argutos_), in which everything is summed up in german wherefrom we cannot recede in the council without committing sacrilege. to-morrow we shall read them publicly in our meeting, in order that any one who wishes to add anything to them may present this in the presence of all. they will also, as i hope, deliberate on the [wittenberg] concord in the matter concerning the lord's supper. i regard bucer as being sincerely one of us; blaurer, however, by no means. for philip tells of his having remarked that he was not able to agree with us." ( .) on february , however, luther was taken ill and an official, public reading and discussion of his articles did not take place on this day nor, as already stated, at a later date. luther's articles, however, were nevertheless adopted at smalcald, though not by the south germans. when all other business had been transacted, they were presented for voluntary subscription. bugenhagen had called the theologians together for this purpose. he proposed that now all those who wished (_qui velint_) should sign the articles luther had brought with him. hereupon bucer declared that he had no commission to do this. however, in order to obliterate the impression that he declined to subscribe because of doctrinal differences, he added that he knew nothing in luther's articles which might be criticized. blaurer of constance, melander of hesse, and wolfart of augsburg followed his example in declaring that they had no commission to sign the articles. in order not to endanger the smalcald league, bugenhagen, as appears from his proposition refrained from urging any one to sign. this was also the position of the other theologians. veit dietrich reports: "bucer was the first to say that he had no orders to sign. he added, however, that he knew of nothing in these articles that could be criticized, but that his magistrates had reasons for instructing him not to sign them. afterwards blaurer, dionysius melander, and your boniface [wolfart of augsburg] said the same [that they had not been authorized by their superiors to sign]. the thought came to me immediately why bucer, who taught correctly, should have been the first to refuse his signature, since it was certain that the others, blaurer and if you will, also your man, would not subscribe because they did not approve of the dogma of the lord's supper. this would have led to an open doctrinal schism, which the elector, ernst of lueneburg, and the counts of anhalt would, under no circumstances, have tolerated among the confederates. but, since bucer did not subscribe, it was not necessary to dispute about the doctrine. when we saw this, i was also pleased that luther's articles received no attention [in the official subscription], and that all subscribed merely to the augustana and the concord. and there was no one who refused to do this." ( .) while thus bucer, fagius, wolfart, blaurer, and fontanus refused to affix their signatures, the attending loyal lutheran theologians endorsed luther's articles all the more enthusiastically. and while the signatures affixed to the augustana and the apology total , including the suspected theologians, names appear under luther's articles. among these is found also the abnormal subscription of melander of hesse: "i subscribe to the confession, the apology, and the concord in the matter of the eucharist," which is probably to be interpreted as a limitation of luther's article of the lord's supper. although, therefore, the subscription of the smalcald articles lacked the official character and was not by order of the smalcald league as such, it nevertheless is in keeping with the actual facts when the formula of concord refers to luther's articles as "subscribed at that time [ ] by the chief theologians." ( , ; , .) all true lutheran pastors assembled at smalcald recognized in luther's articles their own, spontaneous confession against the papists as well as against the zwinglians and other enthusiasts. . endorsed by princes and estates. the thorough declaration of the formula of concord makes the further statement that the smalcald articles were to be delivered in the council at mantua "in the name of the estates, electors, and princes." ( , .) evidently this is based on luther's preface to the smalcald articles written , in which he says concerning his articles: "they have also been accepted and unanimously confessed by our side, and it has been resolved that, in case the pope with his adherents should ever be so bold as seriously and in good faith, without lying and cheating to hold a truly free christian council (as, indeed, he would be in duty bound to do), they be publicly delivered in order to set forth the confession of our faith." ( .) kolde and others surmise that luther wrote as he did because, owing to his illness, he was not acquainted with the true situation at smalcald. tschackert, too, takes it for granted that luther, not being sufficiently informed, was under the erroneous impression that the princes and estates as well as the theologians had adopted, and subscribed to, his articles. ( . .) nor has a better theory of solving the difficulty hitherto been advanced. yet it appears very improbable. if adopted, one must assume that luther's attention was never drawn to this error of his. for luther does not merely permit his assertion to stand in the following editions of the smalcald articles, but repeats it elsewhere as well. in an opinion written he writes: "in the second place, i leave the matter as it is found in the articles adopted at smalcald; i shall not be able to improve on them; nor do i know how to yield anything further." (st. l. , .) the elector, too, shared luther's opinion. in a letter of october , , he urged him to publish in latin and german (octavo), under the title, booklet of the smalcald agreement--_buechlein der geschehenen schmalkaldischen vergleichung,_ the "articles of agreement, vergleichungsartikel," on which he and melanchthon had come to an agreement in , at smalcald, with the other allied estates, scholars, and theologians. (st. l. b, .) october , , immediately after he had obtained his liberty, the elector made a similar statement. (_c. r._ , .) nor did spalatin possess a knowledge in this matter differing from that of luther and the elector. he, too, believed that not only the theologians, but the princes and estates as well, with the exception of hesse, wuerttemberg, strassburg, etc., had subscribed to luther's articles. (kolde, .) evidently, then, luther's statement was generally regarded as being substantially and approximately correct and for all practical purposes in keeping, if not with the exact letter and form at least with the real spirit of what transpired at smalcald and before as well as after this convention. it was not a mere delusion of luther's, but was generally regarded as agreeing with the facts, that at smalcald his articles were not only subscribed by the theologians, but adopted also by the lutheran princes and estates, though, in deference to the landgrave and the south german cities, not officially and by the smalcald league as such. . symbolical authority of smalcald articles. the importance attached to the smalcald articles over against the reformed and crypto-calvinists appears from a statement made by the elector of saxony, october , (shortly after his deliverance from captivity), in which he maintained that the lutheran church could have been spared her internal dissensions if every one had faithfully abided by the articles of luther. he told the wittenberg theologians that during his captivity he had heard of the dissensions and continued controversies, "which caused us no little grief. and we have therefore often desired with all our heart that in the churches of our former lands and those of others no change, prompted by human wisdom, had been undertaken nor permitted in the matters [doctrines] as they were held during the life of the blessed doctor martin luther and during our rule, and confirmed at smalcald, in the year , by all pastors and preachers of the estates of the augsburg confession then assembled at that place. for if this had been done, no doubt, the divisions and errors prevailing among the teachers of said confession, together with the grievous and harmful offenses which resulted therefrom, would, with the help of god, have been avoided." (_c. r._ , .) in the prolegomena to his edition of the lutheran confessions, hase remarks concerning the symbolical authority of luther's articles: "the formula of faith, drawn up by such a man, and adorned with such names, immediately enjoyed the greatest authority. _fidei formula a tali viro profecta talibusque nominibus ornata maxima statim auctoritate floruit._" to rank among the symbolical books, luther's articles required a special resolution on the part of the princes and estates as little as did his two catechisms; contents and the reformer's name were quite sufficient. voluntarily the articles were subscribed at smalcald. on their own merits they won their place of honor in our church. in the situation then obtaining, they voiced the lutheran position in a manner so correct and consistent that every loyal lutheran spontaneously gave and declared his assent. in keeping with the changed historical context of the times, they offered a correct explanation of the augsburg confession, adding thereto a declaration concerning the papacy, the absence of which had become increasingly painful. they struck the timely, logical, lutheran note also over against the zwinglian and bucerian [reformed and unionistic] tendencies. luther's articles offered quarters neither for disguised papists nor for masked calvinists. in brief they gave such a clear expression to genuine lutheranism that false spirits could not remain in their company. it was the recognition of these facts which immediately elicited the joyful acclaim of all true lutherans. to them it was a recommendation of luther's articles when bucer, blaurer, and others, though having subscribed the augsburg confession, refused to sign them. loyal lutherans everywhere felt that the smalcald articles presented an up-to-date touchstone of the pure lutheran truth, and that, in taking their stand on them, their feet were planted, over against the aberrations of the romanists as well as the zwinglians, on ground immovable. in the course of time, the esteem in which luther's articles were held, rose higher and higher. especially during and after the controversies on the interim, as well as in the subsequent controversies with the crypto-calvinists, the lutherans became more and more convinced that the smalcald articles and not the variata, contained the correct exposition of the augsburg confession. at the diet of regensburg, in , the elector, by his delegates, sent word to melanchthon "to stand by the confession and the smalcald agreement [smalcald articles] in word and in sense." the delegates answered that philip would not yield anything "which was opposed to the confession and the smalcald agreement," as he had declared that "he would die rather than yield anything against his conscience." (_c. r._ , .) in an opinion of also the theologians of hesse, who at smalcald had helped to sidetrack luther's articles put them on a par with the augustana. at naumburg in , where elector frederick of the palatinate and the crypto-calvinists endeavored to undermine the authority of luther, duke john frederick of saxony declared that he would abide by the original augustana and its "true declaration and norm," the smalcald articles. faithful lutherans everywhere received the smalcald articles into their _corpora doctrinae._ in the convention of coswig declared them to be "the norm by which controversies are to be decided, _norma decidendi controversias_." similarly, the synod of moelln, . in the ministerium of luebeck and the senate of hamburg confessionally accepted the articles. likewise, the convention of lueneburg in , and the theologians of schleswig-holstein in . the thorough declaration could truthfully say that the smalcald articles had been embodied in the confessional writings of the lutheran church "for the reason that these have always and everywhere been regarded as the common, unanimously accepted meaning of our churches and, moreover, have been subscribed at that time by the chief and most enlightened theologians, and have held sway in all evangelical churches and schools." ( , .) . editions of smalcald articles. in luther published his articles, which _editio princeps_ was followed by numerous other editions, two of them in the same year. in the copy of the articles which spalatin took at wittenberg the title reads: "opinion concerning the faith, and what we must adhere to ultimately at the future council. _bedenken des glaubens halben, und worauf im kuenftigen konzil endlich zu beharren sei._" the _editio princeps_ bears the title: "articles which were to be delivered on behalf of our party at the council of mantua, or where else it would meet. _artikel, so da haetten aufs konzilium zu mantua, oder wo es wuerde sein, ueberantwortet werden von unsers teils wegen._" these titles designate the purpose for which the articles were framed by order of the elector. in the edition of , published by john stolz and john aurifaber, luther's articles are designated as "prepared for the diet of smalcald in the year , _gestellt auf den tag zu schmalkalden anno ._" says carpzov: "they are commonly called smalcald articles after the place where they were composed [an error already found in brenz's letter of february , , appended to the subscriptions of the "tract on the power and primacy of the pope" ( ). see also formula of concord , ; , ], as well as solemnly approved and subscribed since the articles were composed by luther and approved by the protestants at smalcald a town in the borders of saxony and ducal hesse, and selected for the convention of the protestants for the reason that the individuals who had been called thither might have an easy and safe approach." (_isagoge,_ .) the text of the smalcald articles, as published by luther, omits the following motto found in the original: "this is sufficient doctrine for eternal life. as to the political and economic affairs, there are enough laws to trouble us, so that there is no need of inventing further troubles much more burdensome. sufficient unto the day is the evil thereof. _his satis est doctrinae pro vita aeterna. ceterum in politia et oeconomia satis est legum, quibus vexamur, ut non sit opus praeter has molestias fingere alias quam miserrimas [necessarias]. sufficit diei malitia sua._" (luther, weimar , . st. l. .) apart from all kinds of minor corrections, luther added to the text a preface (written ) and several additions, some of them quite long, which, however, did not change the sense. among these are sec. , secs. to , and secs. - of the article concerning the mass; secs. - concerning the false repentance of the papists; secs. - about enthusiasm in the article concerning confession. the editions of and contained further emendations. the german text of luther's first edition of was received into the book of concord, "as they were first framed and printed." ( , .) the first latin translation by peter generanus appeared in , with a preface by veit amerbach (later on catholic professor of philosophy at ingolstadt). in it was succeeded by an emended edition. in the following year the elector desired a latin-german edition in octavo. the latin translation found in the book of concord of was furnished by selneccer; this was revised for the official latin concordia of . . tract on the power and primacy of the pope. melanchthon's "tract concerning the power and primacy of the pope, _tractatus de potestate et primatu papae,_" presents essentially the same thoughts luther had already discussed in his article "of the papacy." melanchthon here abandons the idea of a papal supremacy _iure humano,_ which he had advocated at augsburg and expressed in his subscription to luther's articles, and moves entirely in the wake of luther and in the trend of the reformer's thoughts. the tract was written not so much from his own conviction as from that of luther and in accommodation to the antipapal sentiment which, to his grief, became increasingly dominant at smalcald. (_c. r._ , . f. .) in a letter to jonas, february , he remarks, indicating his accommodation to the public opinion prevailing at smalcald: "i have written this [tract] somewhat sharper than i am wont to do." ( . .) melanchthon always trimmed his sails according to the wind; and at smalcald a decidedly antipapal gale was blowing. he complains that he found no one there who assented to his opinion that the papal invitation to a council ought not be declined. ( .) it is also possible that he heard of the elector's criticism of his qualified subscription to luther's articles. at all events, the tract amounts to a retraction of his stricture on luther's view of the papacy. in every respect, smalcald spelled a defeat for melanchthon. his policy toward the south germans was actually repudiated by the numerous and enthusiastic subscriptions to luther's articles, foreshadowing, as it were, the final historical outcome, when philippism was definitely defeated in the formula of concord. and his own tract gave the _coup de grace_ to his mediating policy with regard to the romanists. for here melanchthon, in the manner of luther, opposes and denounces the pope as the antichrist, the protector of ungodly doctrine and customs, and the persecutor of the true confessors of christ, from whom one must separate. the second part of the tract, "concerning the power and the jurisdiction of the bishops, _de potestate et iurisdictione episcoporum,_" strikes an equally decided note. the tract, which was already completed by february , received the approval of the estates, and, together with the augustana and the apology, was signed by the theologians upon order of the princes. (_c. r._ , .) koellner writes: "immediately at the convention veit dietrich translated this writing [the tract] into german, and (as appears from the fact that the weimar theologians in published the document from the archives with the subscriptions) this german translation was, at the convention, presented to, and approved by, the estates as the official text, and subscribed by the theologians." ( .) brenz's letter appended to the subscriptions shows that the signing did not take place till after february , perhaps the th of february. for on the th melanchthon and spalatin refer to it as finished. with reference to the concord of , let it be stated here that, although mentioned with approval by the theologians and also included in brenz's and melander's subscriptions to the smalcald articles, the princes and estates nevertheless passed no resolution requiring its subscription. melanchthon writes that the princes had expressly declared that they would abide by the wittenberg concord. (_c. r._ , .) veit dietrich's remark to foerster, may , , that only the augustana and the concord were signed at smalcald, is probably due to a mistake in writing. ( .) . authorship of tract. the tract first appeared in print in . a german translation, published , designates it as "drawn up by mr. philip melanchthon and done into german by veit dietrich." (_c. r._ .) in the edition of the smalcald articles by stolz and aurifaber, , the tract is appended with the caption: "concerning the power and supremacy of the pope, composed by the scholars. smalcald, ." in the jena edition of luther's works the smalcald articles are likewise followed by the tract with the title: "concerning the power and supremacy of the pope, composed by the scholars in the year at smalcald and printed in the year ." ( , .) this superscription gave rise to the opinion that the german was the original text. at any rate, such seems to have been the belief of selneccer, since he incorporated a latin translation, based on the german text, into the latin edition of his book of concord, privately published . apart from other errors this latin version contained also the offensive misprint referred to in our article on the book of concord. in the official edition of it was supplanted by the original text of melanchthon. the subtitle, however, remained: "tractatus per theologos smalcaldicos congregatos conscriptus." to-day it is generally assumed that by it was universally forgotten both that melanchthon was the author of the tract, and that it was originally composed in latin. however, it remains a mystery how this should have been possible--only twelve years after dietrich had published the tract under a title which clearly designates melanchthon as its author, and states that the german text is a translation. the evidence for melanchthon's authorship which thus became necessary was furnished by j. c. bertram in . however, before him chytraeus and seckendorf, in , had expressly vindicated melanchthon's authorship. be it mentioned as a curiosity that the papist lud. jac. a st. carolo mentioned a certain "articulus alsmalcaldicus, germanus, lutheranus" as the author of the tract. in the formula of concord and in the preface to the book of concord the tract is not enumerated as a separate confessional writing, but is treated as an appendix to the smalcald articles. . a threefold criticism. on the basis of the facts stated in the preceding paragraphs, kolde, followed by others believes himself justified in offering a threefold criticism. in the first place, he opines that luther's articles are "very improperly called 'smalcald articles.'" however, even if luther's articles were not officially adopted by the smalcald league as such, they were nevertheless, written for the convention of smalcald, and were there signed by the assembled lutheran theologians and preachers and privately adopted also by most of the princes and estates. for luther's articles then, there is and can be no title more appropriate than "smalcald articles." tschackert remarks: "almost all [all, with the exception of the suspected theologians] subscribed and thereby they became weighty and important for the evangelical churches of germany; and hence it certainly is not inappropriate to call them 'smalcald articles,' even though they were written at wittenberg and were not publicly deliberated upon at smalcald." ( .) "it is entirely unhistorical," kolde continues in his strictures, "to designate melanchthon's tract, which has no connection with luther's articles, as an 'appendix' to them when in fact it was accepted as an appendix of the augustana and apology." ( .) it is a mistake, therefore, says kolde, that the tract is not separately mentioned in the book of concord, nor counted as a separate confessional writing. ( .) likewise tschackert: "on the other hand, it is a mistake to treat melanchthon's tract as an appendix to the smalcald articles, as is done in the book of concord. the signatures of the estates have rather given it an independent authority in the church." ( .) however, there is much more of a connection between luther's articles and the tract than kolde and tschackert seem to be aware of. luther's articles as well as the tract were prepared for the convention at smalcald. both were there signed by practically the same lutheran theologians. the fact that in the case of the smalcald articles this was done voluntarily rather enhances and does not in the least diminish, their importance. both also, from the very beginning, were equally regarded as lutheran confessional writings. the tract, furthermore, follows luther's articles also in substance, as it is but an acknowledgment and additional exposition of his article "of the papacy." to be sure, the tract must not be viewed as an appendix to luther's articles, which, indeed, were in no need of such an appendix. moreover, both the articles and the tract may be regarded as appendices to the augsburg confession and the apology. accordingly, there is no reason whatever why, in the book of concord, the tract should not follow luther's articles or be regarded as closely connected with it, and naturally belonging to it. koellner is right when he declares it to be "very appropriate" that the tract is connected and grouped with the smalcald articles. ( .) finally, kolde designates the words in the title "composed, _conscriptus,_ by the scholars" as false in every respect. likewise tschackert. ( .) the criticism is justified inasmuch as the expression "composed, _zusammengezogen, conscriptus,_ by the scholars" cannot very well be harmonized with the fact that melanchthon wrote the tract. but even this superscription is inappropriate, at least not in the degree assumed by kolde and tschackert. for the fact is that the princes and estates did not order melanchthon, but the theologians, to write the treatise concerning the papacy, and that the tract was presented in their name. koellner writes: "it is certainly a splendid testimony for the noble sentiments of those heroes of the faith that the elector should know of, and partly disapprove, melanchthon's milder views, and still entrust him with the composition of this very important document [the tract], and, on the other hand, equally so, that melanchthon so splendidly fulfilled the consideration which he owed to the views and the interests of the party without infringing upon his own conviction." "seckendorf also," koellner adds "justly admires this unusual phenomenon." ( .) however, koellner offers no evidence for the supposition that the elector charged melanchthon in particular with the composition of the tract. according to the report of the strassburg delegates, the princes declared that "the scholars" should peruse the confession and enlarge on the papacy. the report continues: "the scholars received orders ... to enlarge somewhat on the papacy which _they_ did, and thereupon transmitted _their_ criticism to the elector and the princes." (kolde, _anal.,_ .) this is corroborated by melanchthon himself, who wrote to camerarius, march , : "we received orders (_iussi sumus_) to write something on the primacy of peter or the roman pontiff." (_c. r._ , .) february osiander reported: "the first business imposed on _us_ by the princes was ... diligently to explain the primacy which was omitted from the confession because it was regarded as odious. the latter of these duties _we_ have to-day completed, so that _we_ shall immediately deliver a copy to the princes." ( , .) these statements might even warrant the conclusion that the theologians also participated, more or less in the drawing up of the tract, for which however, further evidence is wanting. nor does it appear how this view could be harmonized with veit dietrich's assertion in his letter to foerster, may : "orders were given to write about the power of the pope the primacy of peter, and the ecclesiastical jurisdiction. philip alone performed this very well." ( , .) however, entirely apart from the statement of osiander, the mere fact that the theologians were ordered to prepare the document, and that it was delivered by and in the name of these theologians, sufficiently warrants us to speak of the document as "the tract of the scholars at smalcald" with the same propriety that, for example, the opinion which melanchthon drew up on august , , is entitled: "the first proposal of the wittenberg scholars concerning the future council." (_c. r._ , .) viii. luther's efforts at restoring catechetical instruction. . modern researches respecting luther's catechisms. besides g. v. zezschwitz (_system der christlichkirchlichen katechetik,_ volumes, to ) and numerous other contemporary and later students, g. buchwald, f. cohrs, and o. albrecht have, since the middle of the past century, rendered no mean service by their researches pertaining to luther's catechisms. buchwald edited the three series of sermons on the five chief parts which luther delivered in , pointed out their important bearing on his catechisms, and shed new light on their origin by discovering and exploiting the stephan roth correspondence. he published the results of his labors in under the title, "the origin of the two catechisms of luther and the foundation of the large catechism. _die entstehung der beiden katechismen luthers und die grundlage des grossen katechismus._" f. cohrs enriched this department of knowledge by his articles in the third edition of herzog's _realenzyklopaedie,_ and especially by his five-volume work on _the evangelical catechism; attempts prior to luther's enchiridion,_ in _monumenta germaniae paedagogica,_ to . in o. albrecht was entrusted with the preparation of luther's catechisms for the weimar critical edition of luther's complete works. he also contributed the extensive historical sections of the first of the three parts of vol. , where the catechisms are treated. this first part of pages, which appeared in , represents the latest important research work on the origin of luther's catechisms. in its preface r. drescher says: "the writings of to , in their totality were a difficult mountain, and it gives us particular joy finally to have surmounted it. and the most difficult and laborious part of the way, at least in view of the comprehensive treatment it was to receive, was the publication of the large and the small catechism, including the three series of catechism sermons. ... the harvest which was garnered fills a large volume of our edition." . meaning of the word catechism. the term _catechismus_ (catechism), like its related terms, _catechesis, catechizari, catechumeni,_ was common in the ancient church. in his _glossarium,_ du cange defines it as "_institutio puerorum etiam recens natorum, ante quam baptizentur_--the instruction of children, also those recently born, before their baptism." the synonymous expression, _catechesis,_ he describes as "_institutio primorum fidei christianae rudimentorum, de quibus kateceseis suas scripsit s. cyrillus jerusolymitanus_--instruction in the first rudiments of the christian faith, about which st. cyril of jerusalem wrote his catechizations." ( , f.) also luther was acquainted with this usage in the ancient church. he began his catechism sermon of november , , with the words: "these parts which you heard me recite the old fathers called catechism, _i.e._, a sermon for children which children should know and all who desire to be christians." (weimar , , .) at first luther seems to have employed the term but seldom; later on, however, especially after , more frequently. evidently he was bent on popularizing it. between the preface and the decalog of the first wittenberg book edition of the small catechism we find the title, "a small catechism or christian training--_ein kleiner katechismus oder christliche zucht._" no doubt, luther added the explanation "christliche zucht" because the word catechism had not yet become current among the people. may , , he began his sermon with the explanation: "_catechismus dicitur instructio_ --catechism is instruction"; likewise the sermon of september : "catechism, _i.e._, an instruction or christian teaching," the sermon of november : "catechism, _i.e._, a sermon for children." in the preface to his small catechism he again explains the term as "christian doctrine." thus luther endeavored to familiarize the people with the word catechism. the meaning of this term, however, is not always the same. it may designate the act of instructing, the subject-matter or the doctrine imparted, a summary thereof, the text of the traditional chief parts, or a book containing the catechismal doctrine, text, or text with explanation. luther used the word most frequently and preferably in the sense of instruction. this appears from the definitions quoted in the preceding paragraph, where catechism is defined as "sermon," "instruction," "christian training," etc. "you have the catechism" (the doctrine), says luther, "in small and large books." bugenhagen defines thus: "katechismus, dat is, christlike underrichtinge ut den teyn gebaden gades." in the apology, melanchthon employs the word catechism as identical with _kathechesis puerorum,_ instruction of the young in the christian fundamentals. ( , .) "accordingly," says o. albrecht, "catechism means elementary instruction in christianity, conceived, first, as the act; then, as the material for instruction; then, as the contents of a book, and finally, as the book itself." this usage must be borne in mind also where luther speaks of his own catechisms. "german catechism" means instruction in, or preaching on, the traditional chief parts in the german language. and while "enchiridion" signifies a book of small compass, the title "small catechism" (as appears from the old subtitle: "ein kleiner katechismus oder christliche zucht") means instruction in the chief parts, proceeding with compact brevity, and, at the same time, these parts themselves together with the explanations added. (w. , , . .) as the title of a book the word catechism was first employed by althamer in , and by brenz as the subtitle of his "questions" (_fragestuecke_). a school-book written by john colet in the beginning of the sixteenth century bears the title "_catechyzon,_ the instructor." ( .) not every kind of christian instruction, however, is called catechism by luther. whenever he uses the word, he has in mind beginners, children, and unlearned people. in his "german order of worship, _deutsche messe,_" of , he writes: "catechism is an instruction whereby heathen who desire to become christians are taught and shown what they must believe, do, not do, and know in christianity, hence the name catechumens was given to pupils who were accepted for such instruction and who learned the creed previous to their baptism." ( , .) in his sermon of november , : "the catechism is a sermon for children, which the children and all who desire to be christians must know. whoever does not know it cannot be numbered among the christians. for if he does not know these things, it is evident that god and christ mean nothing to him." ( , , .) in his sermon of september : "this [catechism] is preaching for children, or, the bible of the laity, which serves the plain people. whoever, then, does not know these things, and is unable to recite them and understand them, cannot be considered a christian. it is for this reason, too, that it bears the name catechism, _i.e._, instruction and christian teaching, since all christians at the very least should know this much. afterward they ought to learn more of the scriptures. hence, let all children govern themselves accordingly, and see that they learn it." ( .) may luther began his sermon thus: "the preaching of the catechism was begun that it might serve as an instruction for children and the unlearned. ... for every christian must necessarily know the catechism. whoever does not know it cannot be numbered among the christians." ( .) in the short preface to the large catechism: "this sermon is designed and undertaken that it might be an instruction for children and the simpleminded. hence, of old it was called in greek catechism, _i.e._, instruction for children, what every christian must needs know, so that he who does not know this could not be numbered with the christians nor be admitted to any sacrament." (conc. trigl., , ; , .) . chief parts of catechism. in luther's opinion the elementary doctrines which form the subject- matter of the catechism are comprised in the three traditional parts: decalog, creed, and lord's prayer. these he considered to be the gist of the doctrine every one must learn if he would be regarded and treated as a christian. "those who are unwilling to learn it," says luther, "should be told that they deny christ and are no christians; neither should they be admitted to the sacraments, accepted as sponsors at baptism, nor exercise any part of christian liberty." (conc. trigl. , .) of course, luther considered these three parts only a minimum, which, however, christians who partake of the lord's supper should strive to exceed, but still sufficient for children and plain people. ( , .) even in his later years, luther speaks of the first three parts as the catechism proper. however, probably in consequence of the controversy with the enthusiasts, which began in , luther soon added as supplements the parts treating of baptism, the lord's supper, and confession. in the large catechism, where baptism and the lord's supper appear as appendices, luther emphasizes the fact that the first three parts form the kernel of the catechism, but that instruction in baptism and the lord's supper must also be imparted. "these" (first three), says he, "are the most necessary parts, which one should first learn to repeat word for word. ... now, when these three parts are apprehended, it behooves a person also to know what to say concerning our sacraments, which christ himself instituted, baptism and the holy body and blood of christ, namely, the text which matthew and mark record at the close of their gospels, when christ said farewell to his disciples and sent them forth." ( , .) luther regarded a correct knowledge of baptism and the lord's supper not only as useful, but as necessary. beginning his explanation of the fourth chief part, he remarks: "we have now finished the three chief parts of the common christian doctrine. besides these we have yet to speak of our two sacraments instituted by christ, of which also every christian ought to have at least an ordinary, brief instruction, because without them there can be no christian; although, alas! hitherto no instruction concerning them has been given." ( , .) thus luther materially enlarged the catechism. true, several prayer- and confession-books, which appeared in the late middle ages, also treat of the sacraments. as for the people, however, it was considered sufficient for laymen to be able to recite the names of the seven roman sacraments. hence luther, in the passage cited from the large catechism, declares that in popery practically nothing of baptism and the lord's supper was taught, certainly nothing worth while or wholesome. . parts inherited from ancient church. the text of the first three chief parts, luther considered a sacred heirloom from the ancient church. "for," says he in his large catechism, "the holy fathers or apostles have thus embraced in a summary the doctrine life, wisdom, and art of christians, of which they speak and treat, and with which they are occupied." ( , .) thus luther, always conservative, did not reject the traditional catechism, both bag and baggage, but carefully distinguished between the good, which he retained, and the worthless, which he discarded. in fact, he no more dreamt of foisting a new doctrine or catechism on the christian church than he ever thought of founding a new church. on the contrary, his sole object was to restore the ancient apostolic church, and his catechetical endeavors were bent on bringing to light once more, purifying, explaining, and restoring, the old catechism of the fathers. in his book _wider hans worst,_ , luther says: "we have remained faithful to the true and ancient church; aye, we are the true and ancient church. you papists, however, have apostatized from us, _i.e._, from the ancient church, and have set up a new church in opposition to the ancient church." in harmony with this view, luther repeatedly and emphatically asserted that in his catechism he was merely protecting and guarding an inheritance of the fathers, which he had preserved to the church by his correct explanation. in his _german order of worship_ we read: "i know of no simpler nor better arrangement of this instruction or doctrine than the arrangement which has existed since the beginning of christendom, _viz._, the three parts, ten commandments, creed, and the lord's prayer." (w. , .) in the ancient church the original parts for catechumens and sponsors were the _symbolum_ and the _paternoster,_ the apostles' creed and the lord's prayer. to these the ten commandments were added as a formal part of doctrine only since the thirteenth century. ( , , .) the usual sequence of these parts was: lord's prayer, apostles' creed, and, wherever it was not supplanted by other matter, the decalog. it was with deliberation then, that luther substituted his own objective, logical order. in his _short form of the ten commandments, the creed, and the lord's prayer,_ luther speaks as follows of the three traditional parts, which god preserved to the church in spite of the papacy: "it did not come to pass without the special providence of god, that, with reference to the common christian, who cannot read the scriptures, it was commanded to teach and to know the ten commandments, creed, and lord's prayer which three parts indeed thoroughly and completely embrace all that is contained in the scripture and may ever be preached, all also that a christian needs to know, and this, too, in a form so brief and simple that no one can complain or offer the excuse that it is too much, and that it is too hard for him to remember what is essential to his salvation. for in order to be saved, a man must know three things: first, he must know what he is to do and leave undone. secondly, when he realizes that by his own strength he is unable to do it and leave it undone, he must know where he may take, seek, and find that which will enable him to do and to refrain. thirdly, he must know how he may seek and obtain it. even as a sick man needs first of all to know what disease he has, what he may or may not do, or leave undone. thereupon he needs to know where the medicine is which will help him, that he may do and leave undone like a healthy person. fourthly, he must desire it, seek and get it, or have it brought to him. in like manner the commandments teach a man to know his disease, that he may see and perceive what he can do and not do, leave and not leave, and thus perceive that he is a sinner and a wicked man. thereupon the creed holds before his eyes and teaches him where to find the medicine, the grace which will help him become pious, that he may keep the commandments, and shows him god and his mercy as revealed and offered in christ. fifthly, the lord's prayer teaches him how to ask for, get and obtain it, namely, by proper, humble, and comforting prayer. these three things comprise the entire scriptures." (w. , .) it was things such as the chief parts of the catechism that luther had in mind when he wrote against the fanatics, : "we confess that even under the papacy there are many christian blessings aye, all christian blessings, and thence they have come to us: the true holy scriptures, true baptism, the true sacrament of the altar, true keys for the forgiveness of sins, the true office of the ministry, the true catechism, such as the lord's prayer, the ten commandments the articles of faith, etc." ( , .) luther's meaning is, that in the midst of antichristendom and despite the pope, the text of the three chief parts was, among other things, preserved to the church. . service rendered catechism by luther. the fact that the text of the three chief parts existed long before luther does not detract from the service which he rendered the catechism. luther's work, moreover, consisted in this, . that he brought about a general revival of the instruction in the catechism of the ancient church; . that he completed it by adding the parts treating of baptism, confession, and the lord's supper; . that he purged its material from all manner of papal ballast; . that he eliminated the romish interpretation and adulteration in the interest of work-righteousness; . that he refilled the ancient forms with their genuine evangelical and scriptural meaning. before luther's time the study of the catechism had everywhere fallen into decay. there were but few who knew its text, and when able to recite it, they did not understand it. the soul of all christian truths, the gospel of god's free pardon for christ's sake, had departed. concerning "the three parts which have remained in christendom from of old" luther said that "little of it had been taught and treated correctly." (conc. trigl. , .) in his _warning to my dear germans,_ of , he enlarges on the same thought as follows; "thanks to god, our gospel has produced much and great good. formerly no one knew what was gospel, what christ, what baptism, what confession, what sacrament, what faith, what spirit, what flesh, what good works, what the ten commandments, what the lord's prayer, what praying, what suffering, what comfort, what civil government, what matrimony, what parents, what children, what lords, what servant, what mistress what maid, what devil, what angel, what world, what life, what death, what sin, what right, what forgiveness of sin, what god, what bishop, what pastor, what church, what a christian, what the cross. sum, we knew nothing of what a christian should know. everything was obscured and suppressed by the papal asses. for in christian matters they are asses indeed, aye, great, coarse, unlearned asses. for i also was one of them and know that in this i am speaking the truth. and all pious hearts who were captive under the pope, even as i, will bear me out that they would fain have known one of these things, yet were not able nor permitted to know it. we knew no better than that the priests and monks alone were everything; on their works we based our hope of salvation and not on christ. thanks to god, however, it has now come to pass that man and woman, young and old, know the catechism, and how to believe, live, pray, suffer, and die; and that is indeed a splendid instruction for consciences, teaching them how to be a christian and to know christ." (w. , , .) thus luther extols it as the great achievement of his day that now every one knew the catechism, whereas formerly christian doctrine was unknown or at least not understood aright. and this achievement is preeminently a service which luther rendered. he revived once more the ancient catechetical parts of doctrine, placed them in the proper biblical light, permeated them with the evangelical spirit, and explained them in conformity with the understanding of the gospel which he had gained anew, stressing especially the _finis historiae_ (the divine purpose of the historical facts of christianity, as recorded in the second article), the forgiveness of sins not by works of our own, but by grace, for christ's sake. . catechetical instruction before luther. in the middle ages the lord's prayer and the creed were called the chief parts for sponsors (_patenhauptstuecke_), since the canons required sponsors to know them, and at baptism they were obligated to teach these parts to their godchildren. the children, then, were to learn the creed and the lord's prayer from their parents and sponsors. since the carolingian epoch these regulations of the church were often repeated, as, for example, in the _exhortation to the christian laity_ of the ninth century. from the same century dates the regulation that an explanation of the creed and the lord's prayer should be found in every parish, self-evidently to facilitate preaching and the examination in confession. in confession, which, according to the lateran council, , everybody was required to make at least once a year, the priests were to inquire also regarding this instruction and have the chief parts recited. since the middle of the thirteenth century the creed, the lord's prayer, together with the benedicite, gratias, ave maria, psalms, and other matter, were taught also in the latin schools, where probably luther, too, learned them. in the _instruction for visitors,_ melanchthon still mentions "der kinder handbuechlein, darin das alphabet, vaterunser, glaub' und andere gebet' innen stehen--manual for children, containing the alphabet, the lord's prayer, the creed, and other prayers," as the first schoolbook. (w. , .) after the invention of printing, chart-impressions with pictures illustrating the creed, the lord's prayer, and the ten commandments came into the possession also of some laymen. the poorer classes, however, had to content themselves with the charts in the churches, which especially nicolaus of cusa endeavored to introduce everywhere. (herzog's _realenzyklopaedie_ , .) they were followed by confessional booklets, prayer-booklets, and also by voluminous books of devotion. apart from other trash, these contained confessional and communion prayers instructions on repentance, confession, and the sacrament of the altar; above all, however, a mirror of sins, intended as a guide for self-examination, on the basis of various lists of sins and catalogs of virtues, which supplanting the decalog were to be memorized. self-evidently, all this was not intended as a schoolmaster to bring them to christ and to faith in the free grace of god, but merely to serve the interest of the romish penances, satisfactions, and work-righteousness. says luther in the smalcald articles: "here, too, there was no faith nor christ, and the virtue of the absolution was not declared to him, but upon his enumeration of sins and his self-abasement depended his consolation. what torture, rascality, and idolatry such confession has produced is more than can be related." ( , .) the chief parts of christian doctrine but little taught and nowhere correctly taught,--such was the chief hurt of the church under the papacy. in the course of time, however, even this deficient and false instruction gradually fell into decay. the influence of the latin schools was not very far-reaching, their number being very small in proportion to the young. public schools for the people did not exist in the middle ages. as a matter of fact not a single synod concerned itself specifically with the instruction of the young. (_h. r._ , .) at home, parents and sponsors became increasingly indifferent and incompetent for teaching. true, the reformers of the fourteenth and fifteenth centuries did attempt to elevate the instruction also in the catechism. geiler's sermons on the lord's prayer were published. gerson admonished: "the reformation of the church must begin with the young," and published sermons on the decalog as models for the use of the clergy. john wolf also urged that the young be instructed, and endeavored to substitute the decalog for the prevalent catalogs of sins. the humanists john wimpheling, erasmus, and john colet (who wrote the _catechyzon,_ which erasmus rendered into latin hexameters) urged the same thing. peter tritonius athesinus wrote a similar book of instruction for the latin schools. however, all of these attempts proved ineffectual, and even if successful, they would have accomplished little for truly christian instruction, such as luther advocated, since the real essence of christianity, the doctrine of justification, was unknown to these reformers. thus in the course of time the people, and especially the young, grew more and more deficient in the knowledge of even the simplest christian truths and facts. and bishops and priests, unconcerned about the ancient canons, stolidly looked on while christendom was sinking deeper and deeper into the quagmire of total religious ignorance and indifference. without fearing contradiction, melanchthon declared in his apology: "among the adversaries there is no catechization of the children whatever, concerning which even the canons give commands. ... among the adversaries, in many regions [as in italy and spain], during the entire year no sermons are delivered, except in lent." ( , .) . medieval books of prayer and instruction. concerning the aforementioned catholic books of prayer and edification which, during the middle ages, served the people as catechisms, luther, in his prayer-booklet of (which was intended to supplant the romish prayer-books), writes as follows: "among many other harmful doctrines and booklets which have seduced and deceived christians and given rise to countless superstitions, i do not consider as the least the prayer-booklets, by which so much distress of confessing and enumerating sins, such unchristian folly in the prayers to god and his saints was inculcated upon the unlearned, and which, nevertheless, were highly puffed with indulgences and red titles, and, in addition, bore precious names, one being called _hortulus animae,_ the other _paradisus animae,_ and so forth. they are in sore need of a thorough and sound reformation, or to be eradicated entirely, a sentence which i also pass on the passional or legend books, to which also a great deal has been added by the devil." (w. , , .) the _hortulus animae,_ which is mentioned even before , was widely circulated at the beginning of the sixteenth century. it embraced all forms of edifying literature. sebastian brandt and jacob wimpheling helped to compile it. the _paradisus animae_ had the same contents, but was probably spread in latin only. the _hortulus animae_ contains very complete rosters of sins and catalogs of virtues for "confessing and enumerating sins." among the virtues are listed the bodily works of mercy (matt. , ) and the seven spiritual works of mercy: to instruct the ignorant, give counsel to the doubtful, comfort the afflicted, admonish sinners, pardon adversaries suffer wrong, and forgive the enemies. among the virtues were counted the seven gifts of the holy ghost: wisdom, understanding, ability, kindness, counsel, strength, and fear. furthermore the three divine virtues: faith, hope and charity. the four cardinal virtues: prudence, justice, fortitude, and temperance. the eight beatitudes according to matt. , ff. the twelve counsels: poverty, obedience, chastity, love of enemies, meekness, abundant mercy, simplicity of words, not too much care for temporal things, correct purpose and simplicity of deeds, harmony of doctrine and works, fleeing the cause of sin, brotherly admonition. finally also the seven sacraments. the list of sins contains the nine foreign sins, the six sins against the holy ghost, the four sins that cry to god for vengeance, the five senses the ten commandments, and the seven mortal sins: pride, covetousness, unchastity, anger, gluttony, envy, and sloth. each of these mortal sins is again analyzed extensively. the weimar edition of luther's works remarks: "if these catalogs were employed for self-examination, confusion, endless torment, or complete externalization of the consciousness of sin was bound to result. we can therefore understand why the reformer inveighs against this 'enumerating of sins.'" ( , , .) the _hortulus animae_ also shows how luther was obliged to purge the catechism from all manner of "unchristian follies," as he calls them. for the entire book is pervaded by idolatrous adoration of the saints. an acrostic prayer to mary addresses her as _mediatrix, auxiliatrix, reparatrix, illuminatrix, advocatrix._ in english the prayer would read as follows: "o mary, thou mediator between god and men, make of thyself the medium between the righteous god and me, a poor sinner! o mary, thou helper in all anguish and need, come to my assistance in all sufferrings, and help me resist and strive against the evil spirits and overcome all my temptations and afflictions. o mary, thou restorer of lost grace to all men, restore unto me my lost time, my sinful and wasted life! o mary, thou illuminator, who didst give birth to the eternal light of the whole world, illumine my blindness and ignorance, lest i, poor sinner that i am, enter the darkness of eternal death. o mary, thou advocate of all miserable men, be thou my advocate at my last end before the stern judgment of god, and obtain for me the grace and the fruit of thy womb, jesus christ! amen." another prayer calls mary the "mighty queen of heaven, the holy empress of the angels, the one who stays divine wrath." a prayer to the eleven thousand virgins reads as follows: "o ye, adorned with chastity, crowned with humility, clad with patience, covered with the blossoms of virtue, well polished with moderation--o ye precious pearls and chosen virgin maids, help us in the hour of death!" with this idolatry and saint-worship silly superstition was combined. in order to be efficacious, a certain prayer prescribed in the _hortulus_ must be spoken not only with "true contrition and pure confession," but also "before a figure which had appeared to st. gregory." whoever offers a certain prayer "before the image of our lady in the sun" "will not depart this life unshriven, and thirty days before his death will see the very adorable virgin mary prepared to help him." another prayer is good "for pestilence" when spoken "before the image of st. ann;" another prayer to st. margaret profits "every woman in travail;" still another preserves him who says it from "a sudden death." all of these promises however, are far surpassed by the indulgences assured. the prayer before the apparition of st. gregory obtains , years and days of indulgence: another promises "indulgence for as many days as our lord jesus christ received wounds during his passion, _viz._ , ." whoever prays the bridget-prayers not only obtains indulgence for himself, but souls of his kin are thereby delivered from purgatory, sinners converted, and righteous "confirmed and established in their good standing." (w. , , .) also in the chart booklets for the latin schools of the middle ages the ave maria and salve regina played an important part.--such were the books which, before luther, were to serve the people as catechisms, or books of instruction and prayer. in them, everything, even what was right and good in itself, such as the creed, the lord's prayer, and the decalog, was made to serve romish superstition and work-righteousness. hence one can easily understand why luther demanded that they be either thoroughly reformed or eradicated. indeed, the dire need of the church in this respect was felt and lamented by none sooner and more deeply than luther. already in his tract _to the christian nobility of the german nation,_ , he complained that christian instruction of the young was being neglected. he writes: "above all, the chief and most common lesson in the higher and lower schools ought to be the holy scriptures and for the young boys, the gospel. would to god every city had also a school for girls, where the little maids might daily hear the gospel for an hour, either in german or in latin! truly, in the past the schools and convents for men and women were founded for this purpose, with very laudable christian intention, as we read of st. agnes and other saints. there grew up holy virgins and martyrs, and christendom fared very well. but now it amounts to nothing more than praying and singing. ought not, indeed, every christian at the age of nine or ten years know the entire holy gospel, in which his name and life is written? does not the spinner and the seamstress teach the same handicraft to her daughter when she is still young? but now even the great men, the learned prelates and bishops, do not know the gospel. how unjustly do we deal with the poor youth entrusted to us, failing, as we do, to govern and instruct them! what a severe reckoning will be required of us because we do not set before them the word of god! for unto them is done as jeremiah says, lam. , . : 'mine eyes do fail with tears, my bowels are troubled, my liver is poured upon the earth, for the destruction of the daughter of my people; because the children and the sucklings swoon in the streets of the city. they say to their mothers, where is corn and wine? when they swooned as the wounded in the streets of the city, when their soul was poured out into their mothers' bosom.' but we do not see the wretched misery, how the young people, in the midst of christendom, now also languish and perish miserably for lack of the gospel, in which they should always be instructed and drilled." (w. , ; e. , .) . church visitation reveals deplorable ignorance. the saxon visitation brought to light such a total decay of all christian knowledge and of christian instruction as even luther had not anticipated. aside from other evils (clergymen cohabiting with their cooks, addicted to drink, or even conducting taverns, etc.), the people, especially in the villages, were found to be grossly ignorant of even the simplest rudiments of christian doctrine and most unwilling to learn anything, while many pastors were utterly incompetent to teach. according to the official records, one priest, who enjoyed a great reputation as an exorcist, could not even recite the lord's prayer and the creed fluently. (koestlin, _martin luther,_ , .) luther took part in the visitation of the electoral circuit from the end of october till after the middle of november, , and again from the end of december, , till january, , and on april , , at torgau, he, too, signed the report on visitation. when luther therefore describes the decay of instruction in popery, he speaks from personal experience. about the middle of january, , he wrote to spalatin: "moreover, conditions in the congregations everywhere are pitiable, inasmuch as the peasants learn nothing, know nothing, never pray, do nothing but abuse their liberty, make no confession, receive no communion, as if they had been altogether emancipated from religion. they have neglected their papistical affairs (ours they despise) to such extent that it is terrible to contemplate the administration of the papal bishops." (enders , .) the intense heartache and mingled feelings which came over luther when he thought of the ignorance which he found during the visitation, are described in the preface to the small catechism as follows: "the deplorable miserable condition which i discovered lately when i, too, was a visitor, has forced and urged me to prepare this catechism, or christian doctrine, in this small, plain, simple form. mercy! good god! what manifold misery i beheld! the common people, especially in the villages, have no knowledge whatever of christian doctrine, and, alas! many pastors are altogether incapable, and incompetent to teach. nevertheless, all maintain that they are christians, all have been baptized and receive the holy sacrament. yet they cannot recite either the lord's prayer, or the creed, or the ten commandments, they live like dumb brutes and irrational swine; and yet now that the gospel has come, they have nicely learned to abuse all liberty like experts. o ye bishops! what will ye ever answer to christ for having so shamefully neglected the people and never for a moment discharged your office? may all misfortune flee you! you command the sacrament in one form and insist on your human laws, and yet at the same time you do not care in the least whether the people know the lord's prayer, the creed, the ten commandments, or any part of the word of god. woe, woe, unto you forever!" ( , ff.) to these experiences made during the visitation, luther also refers when he says in the short preface to the large catechism: "for i well remember the time, indeed, even now it is a daily occurrence that one finds rude old persons who knew nothing and still know nothing of these things, and who, nevertheless, go to baptism and the lord's supper, and use everything belonging to christians, notwithstanding that those who come to the lord's supper ought to know more and have a fuller understanding of all christian doctrine than children and new scholars." ( , .) in his "admonition to the clergy" of , luther describes the conditions before the reformation as follows: "in brief, preaching and teaching were in a wretched and heart-rending state. still all the bishops kept silence and saw nothing new, although they are now able to see a gnat in the sun. hence all things were so confused and wild, owing to the discordant teaching and the strange new opinions, that no one was any longer able to know what was certain or uncertain, what was a christian or an unchristian. the old doctrine of faith in christ, of love, of prayer, of cross, of comfort in tribulation was entirely trodden down. aye, there was in all the world no doctor who knew the entire catechism, that is, the lord's prayer, the ten commandments, and the creed, to say nothing of understanding and teaching it, as now, god be praised, it is being taught and learned, even by young children. in support of this statement i appeal to all their books, both of theologians and jurists. if a single part of the catechism can be correctly learned therefrom, i am ready to be broken upon the wheel and to have my veins opened." (w. , , .) melanchthon, jonas, brenz, george of anhalt, mathesius, and many others draw a similar picture of the religious conditions prevailing in germany, england, and other lands immediately prior to the reformation. to be sure, papists, particularly jesuits, have disputed the accuracy and truth of these descriptions from the pen of luther and his contemporaries. but arrayed against these romish apologetes is also the testimony of papists themselves. in his _catholicus catechismus,_ published at cologne, , nausea writes: "i endeavored to renew the instruction, once well known among all churches, which, however, not only recently, but long ago (i do not know to whose stupidity, negligence, or ignorance this was due) was altogether forgotten, not without lamentable loss to the catholic religion. _veterem illam catechesin, per omnes quondam ecclesias percelebrem non modo tum, sed et ante pridem, nescio quorum vel socordia vel negligentia vel ignorantia, non sine poenitenda catholicae religionis iactura prorsus in oblivionem coeptam repetere coepi_." (w. , , .) moreover, when romanists dispute luther's assertions, they refer to the one point only, that religious instruction (as conceived by catholics) had not declined in the measure claimed by luther. as to the chief point in luther's assertion, however, _viz._, the correct evangelical explanation of the catechism, which, in luther's opinion, is essential to all truly christian instruction, the catholic church has always been utterly devoid of it not only prior to the reformation, but also after it, and down to the present day. true, even during the reformation some papists were incited to greater zeal in preaching and teaching. it was a reaction against the reformation of luther, who must be regarded as the indirect cause also of the formal improvement in the instruction of the young among the romanists. to maintain their power, bishops and priests were compelled to resume and cultivate it. this revival, however, meant only an intensified instruction in the old work-righteousness, and therefore was the very opposite of the instruction which luther desired and advocated. in the apology, melanchthon, after charging the papists with totally neglecting the instruction of the young, continues: "a few among them now also begin to preach of good works. but of the knowledge of christ, of faith, of the consolation of consciences they are unable to preach anything, moreover, this blessed doctrine, the precious holy gospel, they call lutheran." ( , .) . luther devising measures to restore catechism. fully realizing the general decay of christian training, luther at once directed all his efforts toward bringing about a change for the better. and well aware of the fact that the future belongs to the rising generation, the instruction of the common people, and particularly of the young, became increasingly an object of his especial concern. if the church, said he, is to be helped, if the gospel is to be victorious, if the reformation is to succeed, if satan and antichrist are to be dealt a mortal blow, a blow from which they will not recover, it must be done through the young. for every cause which is not, or cannot be made, the cause of the rising generation, is doomed from the very outset. "this is the total ruin of the church," said luther as early as ; "for if ever it is to flourish again, one must begin by instructing the young. _haec est enim ecclesiae ruina tota; si enim unquam debet reflorere, necesse est ut a puerorum institutione exordium fiat._" (w. , .) for, apart from being incapable of much improvement, the old people would soon disappear from the scene. hence, if christianity and its saving truths were to be preserved to the church, the children must learn them from earliest youth. in his large catechism luther gave utterance to these thoughts as follows: "let this, then, be said for exhortation, not only for those of us who are old and grown, but also for the young people, who ought to be brought up in the christian doctrine and understanding. for thereby the ten commandments, the creed, and the lord's prayer might be the more easily inculcated upon our youth, so that they would receive them with pleasure and earnestness, and thus would practise them from their youth and accustom themselves to them. for the old are now well-nigh done for, so that these and other things cannot be attained, unless we train the people who are to come after us and succeed us in our office and work, in order that they also may bring up their children successfully, that the word of god and the christian church may be preserved. therefore let every father of a family know that it is his duty, by the injunction and command of god, to teach these things to his children, or have them learn what they ought to know." ( , .) a thorough and lasting revival of the catechism can be hoped for only through the young--such were luther's convictions. accordingly he implored and adjured pastors and parents not to refuse their help in this matter. in the preface to his small catechism we read: "therefore i entreat you all for god's sake, my dear sirs and brethren, who are pastors or preachers, to devote yourselves heartily to your office, to have pity on the people who are entrusted to you, and to help us inculcate the catechism upon the people, especially upon the young." ( , .) and as he earnestly admonished the pastors, so he also tenderly invited them to be faithful in this work. he was firmly convinced that nothing except the gospel, as rediscovered and preached by himself, was able to save men. how, then, could he remain silent or abandon this work because of the hatred and ungratefulness of men! it was this new frame of mind, produced by the gospel, to which luther appealed in the interest of the catechism. "therefore look to it, ye pastors and preachers," says he, concluding the preface to his small catechism. "our office is now become a different thing from what it was under the pope; it is now become serious and salutary. accordingly it now involves much more trouble and labor, danger and trials, and in addition thereto secures but little reward and gratitude in the world. but christ himself will be our reward if we labor faithfully." ( , .) at the same time luther also took proper steps toward giving the preachers frequent opportunity for catechism-work. since wittenberg had a regulation prescribing quarterly instruction in the catechism by means of special sermons. the _instruction for visitors,_ of , demanded "that the ten commandments, the articles of faith, and the lord's prayer be steadily preached and expounded on sunday afternoons. ... and when the ten commandments, the lord's prayer and the creed have been preached on sundays in succession, matrimony, and the sacraments of baptism and the lord's supper shall also be preached diligently. in this interest the ten commandments, the lord's prayer, and the articles of faith shall be recited word for word, for the sake of the children and other simple and ignorant folk." (w. , .) november , , in an admonition to attend these catechism-sermons, luther proclaimed from the pulpit: "we have ordered, as hitherto has been customary with us, that the first principles and the fundamentals of christian knowledge and life be preached four times each year, two weeks in each quarter four days per week, at a.m." (w. , ; , .) in luther's sermon of november , , we read: "it is our custom to preach the catechism four times a year. therefore attend these services, and let the children and the rest of the household come." ( , .) september , , luther concluded his sermon with the following admonition: "it is the custom, and the time of the catechism-sermons is at hand. i admonish you to give these eight days to your lord and permit your household and children to attend, and you yourself may also come and profit by this instruction. no one knows as much as he ought to know. for i myself am constrained to drill it every day. you know that we did not have it under the papacy. buy while the market is at the door; some day you will behold the fruit. we would, indeed, rather escape the burden, but we do it for your sakes." ( , , .) . cooperation of parents urged by luther. in order to bring the instruction of the young into vogue, luther saw that church, school, and home must needs cooperate. the home especially must not fail in this. accordingly, in his admonitions, he endeavored to interest the fathers and mothers in this work. he was convinced that without their vigorous cooperation he could achieve but little. in his _german order of worship,_ , we read: "for if the parents and guardians of the young are unwilling to take such pains with the young, either personally or through others, catechism [catechetical instruction] will never be established." (w. , .) in this he was confirmed by the experiences he had while on his tour of visitation. if the children were to memorize the catechism and learn to understand it, they must be instructed and questioned individually, a task to which the church was unequal, and for the accomplishment of which also the small number of schools was altogether inadequate. parents, however, were able to reach the children individually. they had the time and opportunity, too, morning, noon, and evening, at the table, etc. furthermore, they had the greatest interest in this matter, the children being their own flesh and blood. and they, in the first place, were commanded by god to provide for the proper training of their children. the fathers and mothers, therefore, these natural and divinely appointed teachers of the children, luther was at great pains to enlist for the urgent work of instructing the young. they should see that the children and servants did not only attend the catechism-sermons in church, but also memorized the text and learned to understand it. the christian homes should again become home-churches, home-schools, where the house-fathers were both house-priests and house-teachers performing the office of the ministry there just as the pastors did in the churches. with ever-increasing energy luther, therefore, urged the parents to study the catechism in order to be able to teach it to their children. in his sermons on the ten commandments, , he admonishes them to bring up their children in the fear and admonition of the lord. "but alas," he exclaims, "how has not all this been corrupted! nor is it to be wondered at, since the parents themselves have not been trained and educated." in a sermon of : "here are two doctrines, law and gospel. of them we preach frequently, but very few there are who take it to heart. i hear that many are still so ignorant that they do not know the ten commandments nor are able to pray. it plainly shows that they are altogether careless. parents ought to see what their children and family are doing. in the school at home they should learn these three. i hear that in the city, too, there are wicked people. we cannot enter the homes; parents, masters, and mistresses ought to be sufficiently skilled to require their children and servants to say the prayers before retiring. but they do not know any themselves. what, then, avails it that we do a great deal of preaching concerning the kingdom of christ? i thought conditions had improved. i admonish you master--for it is your duty--to instruct the servants, the mistress, the maids, and the children; and it is publicly preached in church for the purpose that it may be preached at home." (w. .) in his sermon of september , , luther declares that the catechism is the laymen's bible, which every one must know who wishes to be considered a christian and to be admitted to the lord's supper. he then proceeds: "hence all children should behave accordingly, and learn. and you parents are bound to have your children learn these things. likewise you lords, take pains that your family, etc. whoever does not know these things does not deserve any food. these five points are a brief summary of the christian doctrine. when the question is put, 'what is the first commandment?' every one should be able to recite: 'namely this,'" etc. (w. , , .) exhorting the people to attend the catechism-services, luther declared november , : "think not, ye housefathers, that you are freed from the care of your household when you say: 'oh, if they are unwilling to go [to catechism instruction], why should i force them? i am not in need of it.' you have been appointed their bishop and house-pastor; beware lest you neglect your duty toward them!" ( , .) on the following day, beginning the sermons he had announced luther said: "therefore i have admonished you adults to have your children and your servants, attend it [the catechism-sermon], and also be present yourselves; otherwise we shall not admit you to holy communion. for if you parents and masters will not help us we shall accomplish little by our preaching. if i preach an entire year, the household comes, gapes at the walls and windows of the church, etc. whoever is a good citizen is in duty bound to urge his people to learn these things; he should refuse them food unless, etc. if the servants complain, slam the door on them. if you have children, accustom them to learn the ten commandments, the symbol, the paternoster, etc. if you will diligently urge them, they will learn much in one year. when they have learned these things, there are everywhere in the scriptures fine passages which they may learn next; if not all, at least some. for this reason god has appointed you a master, a mistress, that you may urge your household to do this. and this you are well able to accomplish: that they pray in the morning and evening, before and after meals. in this way they would be brought up in the fear of god. i am no idle prattler: i ask you not to cast my words to the winds. i would not think you so rude if i did not daily hear it. every housefather is a priest in his own house, every housemother is a priestess; therefore see that you help us to perform the office of the ministry in your homes as we do in church. if you do, we shall have a propitious god, who will defend us from all evil. in the psalm [ , ] it is written: 'he appointed a law in israel, which he commanded our fathers, that they should make them known to their children.'" ( , , .) in the same sermon: "able teachers are necessary because of the great need, since parents do not concern themselves about this. but each master and mistress must remember that they are priests and priestesses over hans and gretchen," their sons and daughters. in the same way luther urges this matter in his catechisms. for here we read: "therefore it is the duty of every father of a family to question and examine his children and servants at least once a week and to ascertain what they know of it [the catechism], or are learning, and, if they do not know it, to keep them faithfully at it." ( , .) "likewise every head of a household is obliged to do the same with respect to his domestics, man-servants and maid-servants, and not to keep them in his house if they do not know these things and are unwilling to learn them. for a person who is so rude and unruly as to be unwilling to learn these things is not to be tolerated; for in these three parts everything that we have in the scriptures is comprehended in short, plain and simple terms." ( , .) "therefore let every father of a family know that it is his duty, by the injunction and command of god, to teach these things to his children, or have them learn what they ought to know. for since they are baptized and received into the christian church, they should also enjoy this communion of the sacrament, in order that they may serve us and be useful to us; for they must all indeed help us to believe, love, pray, and fight against the devil." ( , .) in confession and before visitors, housefathers were also to render account of the manner in which they discharged these duties. in his sermon of july , , luther said: "you will therefore instruct your children and servants according to this catechism.... for you have the catechism in small and large books; therefore study it. you had the visitors, and you have furthermore those who will examine you housefathers and your household, that they may see how you have improved.... you should have given money and property for it; yet you neglect it when it is offered freely; therefore you housefathers ought to be diligent students of this preaching, that as you learn you may instruct, _discendo doceatis._" (w. , ; , , .) . german services with german catechism. with great emphasis luther advocated diligent catechism instruction in his _deutsche messe_ (german mass, _i.e._, german service or german order of worship), which he completed toward the end of and published in . luther issued this service "because german masses and services are everywhere insisted upon." the demand was made especially in the interest of the unlearned and the children, for whose benefit, according to luther, all such measures were adopted. "for," says he, "we do not at all establish such orders for those who are already [advanced] christians. ... but we are in need of such orders for the sake of those who are still to become christians or to grow stronger. just as a christian does not need baptism, the word, and sacrament as a christian, since he already has everything, but as a sinner. chiefly, however, this is done for the sake of the unlearned and the young people, who should and must be exercised daily and brought up in the scriptures, the word of god, that they may become accustomed to the scripture, skilled, fluent, and at home in it, in order that they may be able to defend their faith, and in time teach others and help to increase the kingdom of christ. for their sake one must read, sing, preach, write, and compose. and if it would help and promote this aim, i would have all bells rung, all organs played, and everything that is capable of giving sound to sound forth. for the catholic services are so damnable because they [the papists] made laws, works, and merits of them, thereby smothering faith, and did not adapt them to the young and unlearned, to exercise them in the scriptures, in the word of god, but themselves clung to them [as works], regarding them as beneficial and necessary for salvation to themselves, that is the devil." while luther, in his _german worship,_ as well as in other places, favors also latin masses, yet he demands that "for the sake of the unlearned laity" german services be introduced. and since the unlearned could be truly served only by instruction in the fundamental truths of christianity, the catechism, according to luther, was to constitute a chief part in these services. "very well," says he, "in god's name! first of all a clear, simple plain, good catechism is needed in the german service. catechism, however, is an instruction whereby heathen who desire to become christians are taught and instructed in what they must believe, do, not do, and know concerning christianity. pupils who were accepted for such instruction and learned the faith before being baptized were therefore called catechumens. nor do i know how to present this instruction, or teaching, in a form more simple than it already has been presented since the beginning of christianity, and hitherto retained, to wit, the three parts: the ten commandments, the creed, and the lord's prayer. these three parts contain in simple and brief form everything that a christian must know. and since as yet we have no special congregation (_weil man noch keine sonderliche gemeinde hat_), this instruction must proceed in the following manner, by preaching from the pulpit at various times or daily, as necessity demands, and by repeating and reading it to the children and servants at home in the houses morning and evening (if one would make christians of them). yet not only so that they memorize the words or recite them, as was done hitherto, but by questioning them part for part, and having them state in their answer what each part means and how they understand it. if all parts cannot be asked at one time, take one, the next day another. for if the parents or guardians are unwilling to take such pains with the young, either personally or through others the catechism will never be established." ( , .) german catechism in german services--such, then, was the slogan which luther now sounded forth with ever-increasing emphasis. . luther illustrating method of procedure. according to luther's _german worship,_ pastors were to preach the catechism on mondays and tuesdays. to insure the desired results (memorizing and understanding the text), the children should be questioned, especially at home by the parents. exemplifying such catechization, luther writes: "for so shall they be asked: 'what do you pray?' answer: 'the lord's prayer,' what do you mean by saying: 'our father who art in heaven?' answer: 'that god is not an earthly, but a heavenly father, who would make us rich and blessed in heaven,' 'what does "hallowed be thy name" mean?' answer: 'that we should honor god's name and not use it in vain, lest it be profaned,' 'how, then, is it profaned and desecrated?' answer: 'when we who are regarded as his children lead wicked lives, teach and believe what is wrong,' and so forth, what god's kingdom means; how it comes; what god's will is, what daily bread, etc. likewise also of the creed: 'what do you believe?' answer: 'i believe in god the father,' etc. thereupon part for part, as leisure permits, one or two at a time. thus: 'what does it mean to believe in god the father almighty?' answer: 'it means that the heart trusts him entirely, and confidently looks to him for all grace, favor, help, and comfort, here and hereafter,' 'what does it mean to believe in jesus christ, his son?' answer: 'it means that the heart believes we should all be lost eternally if christ had not died for us,' etc. in like manner one must also question on the ten commandments, what the first, the second, the third and other commandments mean. such questions you may take from our prayer-booklet, where the three parts are briefly explained, or you may formulate others yourself, until they comprehend with their hearts the entire sum of christian knowledge in two parts, as in two sacks, which are faith and love. let faith's sack have two pockets; into the one pocket put the part according to which we believe that we are altogether corrupted by adam's sin, are sinners and condemned, rom. , and ps. , . into the other pocket put the part telling us that by jesus christ we have all been redeemed from such corrupt, sinful, condemned condition, rom. , and john , . let love's sack also have two pockets. into the one put this part, that we should serve, and do good to, every one, even as christ did unto us, rom. . into the other put the part that we should gladly suffer and endure all manner of evil." ( , .) in like manner passages of scripture were also to be made the child's property, as it were; for it was not luther's idea that instruction should cease at the lowest indispensably necessary goal (the understanding of the text of the chief parts). in his _german order of worship_ he goes on to say: "when the child begins to comprehend this [the text of the catechism], accustom it to carry home passages of scripture from the sermons and to recite them to the parents at the table, at meal-time, as it was formerly customary to recite latin, and thereupon to store the passages into the sacks and pockets, as one puts _pfennige,_ and _groschen,_ or _gulden_ into his pocket. let the sack of faith be, as it were, the gulden sack. into the first pocket let this passage be put, rom. : 'by one man's disobedience many were made sinners': and ps. : 'behold, i was shapen in iniquity, and in sin did my mother conceive me,' those are two rheinish gulden in the pocket. the other pocket is for the hungarian gulden, such as this passage, rom. : 'christ was delivered for our offenses, and was raised again for our justification:' again, john : 'behold the lamb of god, which taketh away the sin of the world,' that would be two good hungarian gulden in the pocket. let love's sack be the silver sack. into the first pocket belong the passages of well-doing, such as gal. : 'by love serve one another'; matt. : 'inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.' that would be two silver groschen in the pocket. into the other pocket this passage belongs, matt. : 'blessed are ye when men shall persecute you for my sake;' heb. : 'for whom the lord loveth he chasteneth: he scourgeth every son whom he receiveth.' those are two schreckenbergers [a coin made of silver mined from schreckenberg] in the pocket." ( , f.) believing that understanding, not mere mechanical memorizing, of the catechism is of paramount import, luther insisted that the instruction must be popular throughout. preachers and fathers are urged to come down to the level of the children and to prattle with them, in order to bring the christian fundamentals home even to the weakest and simplest. in his _german mass_ luther concludes the chapter on instruction as follows: "and let no one consider himself too wise and despise such child's play. when christ desired to train men he had to become a man. if we are to train children, we also must become children with them. would to god that such child's play were carried on well; then we should in a short time see a great wealth of christian people, and souls growing rich in the scriptures and the knowledge of god until they themselves would give more heed to these pockets as _locos communes_ and comprehend in them the entire scriptures; otherwise they come daily to hear the preaching and leave again as they came. for they believe that the object is merely to spend the time in hearing, no one intending to learn or retain anything. thus many a man will hear preaching for three, four years and still not learn enough to be able to give account of his faith in one particular, as i indeed experience every day. enough has been written in books. true, but not all of it has been impressed on the hearts." ( , .) . value placed on memorizing. modern pedagogs have contended that luther's method of teaching the catechism unduly multiplies the material to be memorized, and does not sufficiently stress the understanding. both charges, however, are without any foundation. as to the first, it is true that luther did not put a low estimate on the memorizing of the catechism. in the large catechism he says: "therefore we must have the young learn the parts which belong to the catechism or instruction for children well, and fluently and diligently exercise themselves in them and keep them occupied with them. hence it is the duty of every father of a family to question and examine his children and servants at least once a week, and to ascertain what they know of it, or are learning, and, if they do not know it, to keep them faithfully at it." ( , f.) again: "these are the most necessary parts which one should first learn to repeat word for word, and which our children should be accustomed to recite daily when they arise in the morning, when they sit down to their meals, and when they retire at night; and until they repeat them, they should be given neither food nor drink." ( , .) according to the preface to the small catechism, the teacher is to abide with rigid exactness by the text which he has once chosen and have the children learn it verbatim. "in the first place," says luther, "let the preacher above all be careful to avoid many kinds of or various texts and forms of the ten commandments, the lord's prayer, the creed, the sacraments, etc., but choose one form to which he adheres, and which he inculcates all the time, year after year. for young and simple people must be taught by uniform, settled texts and forms, otherwise they easily become confused when the teacher to-day teaches them thus, and in a year some other way, as if he wished to make improvements, and thus all effort and labor will be lost. also our blessed fathers understood this well; for they all used the same form of the lord's prayer, the creed, and the ten commandments. therefore we, too, should teach the young and simple people these parts in such a way as not to change a syllable, or set them forth and repeat them one year differently than in another. hence, choose whatever form you please, and adhere to it forever. but when you preach in the presence of learned and intelligent men, you may exhibit your skill and may present these parts in as varied and intricate ways and give them as masterly turns as you are able. but with the young people stick to one fixed, permanent form and manner, and teach them, first of all, these parts, namely, the ten commandments, the creed, the lord's prayer, etc., according to the text, word for word, so that they, too, can repeat it in the same manner after you and commit it to memory." ( , ff.) thus luther indeed placed a high value on exact memorizing of the catechism. as to the quantity of memorizing, however, luther did not demand more than even the least gifted were well able to render. he was satisfied if they knew, as a minimum, the text of the first three chief parts and the words of institution of baptism and the lord's supper. ( , . .) that was certainly not overburdening even a weak memory. luther was right when he declared in his _short form of the ten commandments,_ of : in the three chief parts everything "is summed up with such brevity and simplicity that no one can complain or offer the excuse that it is too much or too hard for him to remember what he must know for his salvation." (w. , .) self-evidently, it was not luther's opinion that instruction or memorizing should end here. in the preface to the small catechism he says: "in the third place, after you have thus taught them this short catechism, then take up the large catechism, and give them also a richer and fuller knowledge. here explain at length every commandment, petition, and part with its various works, uses, benefits, dangers, and injuries as you find these abundantly stated in many books written about these matters." ( , .) then, as luther often repeats, bible-verses, hymns, and psalms were also to be memorized and explained. nor did he exclude the explanation of the small catechism from the material for memorizing. for this very reason he had written the small catechism in questions and answers, because he wished to have it learned, questioned, and recited from memory. "however," says luther in the large catechism "for the common people we are satisfied with the three parts, which have remained in christendom from of old." ( , .) as far, then, as the material for memorizing is concerned, luther certainly did not demand more than even the least gifted were well able to render. . memorizing to serve understanding. the second charge, that luther attached no special importance to the understanding of what was memorized, is still more unfounded. the fact is that everywhere he was satisfied with nothing less than correct understanding. luther was a man of thought, not of mere sacred formulas and words. to him instruction did not mean mere mechanical memorizing, but conscious, personal, enduring, and applicable spiritual appropriation. says he: "however, it is not enough for them to comprehend and recite these parts according to the words only, but the young people should also be made to attend the preaching, especially during the time which is devoted to the catechism, that they may hear it explained, and may learn to understand what every part contains, so as to be able to recite it as they have heard it, and, when asked, may give a correct answer, so that the preaching may not be without profit and fruit." ( , .) in the preface to the small catechism, luther instructs the preachers: "after they [the children] have well learned the text then teach them the sense also, so that they know what it means." ( , .) correct understanding was everything to luther. sermons in the churches and catechizations at home were all to serve this purpose. in the same interest, _viz._, to enrich the brief text of the catechism and, as it were, quicken it with concrete perceptions, luther urged the use of bible-stories as illustrations. for the same reason he added pictures to both of his catechisms. his _prayer-booklet_ contained as its most important part the text and explanation of the catechism and, in addition, the passional booklet, a sort of bible history. to this luther remarks: "i considered it wise to add the ancient passional booklet [augmented by luther] to the prayer-booklet, chiefly for the sake of the children and the unlearned, who are more apt to remember the divine histories if pictures and parables are added, than by mere words and teaching, as st. mark testifies, that for the sake of the simple christ, too, preached to them only in parables." (w. , , .) indeed, luther left no stone unturned to have his instruction understood. on words and formulas, merely memorized, but not appropriated intellectually, he placed but little value. memorizing, too, was regarded by luther not as an end in itself, but as a means to an end. it was to serve the explanation and understanding. and its importance in this respect was realized by luther much more clearly than by his modern critics. for when the text is safely embedded, as it were, in the memory, its explanation is facilitated, and the process of mental assimilation may proceed all the more readily. in this point, too, the strictures of modern pedagogs on luther's catechism are therefore unwarranted. where luther's instructions are followed, the memory is not overtaxed, and the understanding not neglected. the instruction advocated by luther differed fundamentally from the mechanical methods of the middle ages. he insisted on a thorough mental elaboration, by means of sermons, explanations, questions and answers, of the material memorized, in order to elevate it to the plane of knowledge. with luther we meet the questions: "what does this mean? what does this signify? where is this written? what does it profit?" he engages the intellect. the _table of christian life_ of the middle ages, which "all good christians are in duty bound to have in their houses, for themselves, their children, and household," is regarded by cohrs as a sort of forerunner of luther's small catechism. "at the same time, however," cohrs adds, "it clearly shows the difference between the demands made by the church of the middle ages and the requirements of the evangelical church; yonder, numerous parts without any word of explanation, sacred formulas, which many prayed without an inkling of the meaning; here, the five chief parts, in which the emphasis is put on 'what does this mean?'" (herzog, _r._ , .) it was due to the neglect of christian teaching that christendom had fallen into decay. force on the part of the popes and priests and blind submission on the part of the people had supplanted instruction and conviction from the word of god. hence the cure of the church, first of all, called for an instructor in christian fundamentals. and just such a catechist luther was, who made it his business to teach and convince the people from the bible. indeed, in his entire work as a reformer, luther consistently appealed to the intellect, as was strikingly demonstrated in the turmoil which carlstadt brought about at wittenberg. instruction was the secret, was the method, of luther's reformation. in the preface to the small catechism he says that one cannot and must not force any one to believe nor drive any one to partake of the sacrament by laws, lest it be turned into poison, that is to say, lest the very object of the gospel, which is spontaneous action flowing from conviction, be defeated. ( , ; , .) . manuals preceding luther's catechism. when luther, in his _german order of worship,_ sounded the slogan: german services with german instruction in christian fundamentals! he did not lose sight of the fact that this required certain helps for both parents and preachers. a book was needed that would contain not only the text to be memorized, but also necessary explanations. accordingly, in his _german order of worship,_ luther referred to his _prayer-booklet_ as a help for instruction. however, the _brief form of the ten commandments,_ etc., incorporated in the _prayer-booklet,_ was not adapted for children and parents, as it was not drawn up in questions and answers. to the experienced teacher it furnished material in abundance, but children and parents had need of a simpler book. hardeland says: "it is certain that luther in already conceived the ideal catechism to be a brief summary of the most important knowledge [in questions and answers], adapted for memorizing and still sufficiently extensive to make a thorough explanation possible, at once confessional in its tone, and fitted for use in divine service." (_katechismusgedanken_ .) but if luther in had conceived this idea, it was not carried out until three years later. however, what luther said on teaching the catechism by questions and answers, in the _german order of worship,_ was reprinted repeatedly (probably for the first time at nuernberg) under the title: "doctor martin luther's instruction how to bring the children to god's word and service, which parents and guardians are in duty bound to do, ." this appeal of luther also called forth quite a number of other explanations of the catechism. among the attempts which appeared before luther's catechisms were writings of melanchthon, bugenhagen, eustasius kannel, john agricola, val. ickelsamer, hans gerhart, john toltz, john bader, petrus schultz, caspar graeter, andr. althamer, wenz. link, conr. sam, john brenz, o. braunfels, chr. hegendorfer, caspar loener, w. capito, john oecolampad, john zwick, and others. the work of althamer, the humanist and so-called reformer of brandenburg-ansbach, was the first to bear the title "catechism." as yet it has not been ascertained whether, or not, luther was acquainted with these writings. cohrs says: "probably luther followed this literature with interest, and possibly consulted some of it; the relationship is nowhere close enough to exclude chance; still the frequent allusions must not be overlooked; as yet it cannot be simply denied that luther was influenced by these writings." on the other hand, it has been shown what an enormous influence luther exercised on that literature, especially by his _brief form_ and his _prayer-booklet._ "in fact," says cohrs, "luther's writings can be adduced as the source of almost every sentence in most of these books of instruction." (w. , , .) evidently, luther's appeal of had not fallen on deaf ears. . luther's catechetical publications. luther not only stirred up others to bring the catechism back into use, but himself put his powerful shoulder to the wheel. from the very beginning he was, time and again, occupied with reading the text of the catechism to the people, and then explaining it in sermons. from the end of june, , to easter, , he preached on the ten commandments and the lord's prayer. (w. , ; , ; , .) in the explanation of the ten commandments appeared in print: "_decem praecepta wittenbergensi praedicata populo._ the ten commandments preached to the people of wittenberg." ( , . .) oecolampadius praised the work, saying that luther had here "taken the veil from the face of moses." sebastian muenster said: luther explains the ten commandments "in such a spiritual, christian, and evangelical way, that its like cannot be found, though many teachers have written on the subject." ( , .) agricola published luther's sermons on the lord's prayer at the beginning of with some additions of his own, which fact induced luther to publish them himself. april , , his _explanation of the lord's prayer in german_ appeared in print. it was intended for the plain people, "not for the learned." ( , to .) july , , the humanist beatus rhenanus wrote to zwingli that he would like to see this explanation of the lord's prayer offered for sale throughout all switzerland, in all cities, markets, villages, and houses. mathesius reports: "at venice doctor martin's lord's prayer was translated into italian, his name being omitted. and when the man saw it from whom the permission to print it was obtained, he exclaimed: blessed are the hands that wrote this, blessed the eyes that see it, and blessed will be the hearts that believe this book and cry to god in such a manner." (w. , .) this work passed through many editions. in it appeared in latin and bohemian, and as late as in english. march , , luther wrote to spalatin: "i am not able to turn the lord's prayer [explanation of the lord's prayer in german of ] into latin, being busy with so many works. every day at evening i pronounce the commandments and the lord's prayer for the children and the unlearned, then i preach." (enders , .) thus luther preached the catechism, and at the same time was engaged in publishing it. the _brief instruction how to confess,_ printed , was also essentially an explanation of the ten commandments. it is an extract from luther's latin work, _instructio pro confessione peccatorum,_ published by spalatin. luther recast this work and published it in march, , entitled: _confitendi ratio._ (w. , . .) as a late fruit of his _explanation of the lord's prayer in german_ there appeared, in , the _brief form for understanding and praying the lord's prayer_ which explains it in prayers. ( , - .) in there appeared also his _short and good explanation before oneself and behind oneself_ ("vor sich und hinter sich") a concise explanation how the seven petitions must be understood before oneself ("vor sich"), _i.e._, being ever referred to god, while many, thinking only of themselves, put and understand them behind themselves ("hinter sich"). ( , . .) june, , it was followed by the _brief form of the ten commandments, the creed, the lord's prayer,_ a combination of the revised _brief explanation of the ten commandments,_ of , and the _brief form for understanding the lord's prayer,_ of , with a newly written explanation of the creed. with few changes luther embodied it in his _prayer-booklet,_ which appeared for the first time in . here he calls it a "simple christian form and mirror to know one's sins, and to pray." the best evidence of the enthusiastic reception of the _prayer-booklet_ are the early editions which followed hard upon each other, and the numerous reprints during the first years. ( , , - .) in luther's sermons on baptism, confession, and the lord's supper were also received into the _prayer-booklet,_ and in the entire small catechism. after his return from the wartburg, luther resumed his catechism labors with increased energy. march albert burer wrote to beatus rhenanus: "luther intends to nourish the weak, whom carlstadt and gabriel aroused by their vehement preaching, with milk alone until they grow strong. he daily preaches the ten commandments." at wittenberg special attention was given to the instruction of the young, and regular catechism-sermons were instituted. in the spring of agricola was appointed catechist of the city church, to instruct the young in religion. lent and , luther also delivered catechism-sermons, latin copies of which have been preserved. in the same year bugenhagen was appointed city pastor, part of his duties being to deliver sermons on the catechism, some of which have also been preserved. maundy thursday, , luther announced that instead of the romish confession, abolished during the wittenberg disturbances, communicants were to announce for communion to the pastor and submit to an examination in the catechism. as appears from luther's _formula missae_ of this year, the pastor was to convince himself whether they were able to recite and explain the words of institution by questioning them on what the lord's supper is, what it profits, and for what purpose they desired to partake of it. ( , . .) to enable the people to prepare for such examination, luther (or bugenhagen, at the instance of luther) published a few short questions on the lord's supper, culled from one of luther's sermons. this examination became a permanent institution at wittenberg. in a sermon on the sacrament of , luther says: "confession, though it serve no other purpose, is a suitable means of instructing the people and of ascertaining what they believe, how they learn to pray, etc., for else they live like brutes. therefore i have said that the sacrament shall be given to no one except he be able to give an account of what he receives [in the sacrament] and why he is going. this can best be done in confession." ( , .) furthermore, on sundays, after the sermon, the catechism was read to the people, a custom which likewise became a fixture in wittenberg. according to a small pamphlet of , entitled, "what shall be read to the common people after the sermon?" it was the text of the five chief parts that was read. (herz., _r._ , .) these parts came into the hands of the people by means of the _booklet for laymen and children,_ of , written probably by bugenhagen. he also reorganized the wittenberg school which the fanatics had dissolved; and, self-evidently, there, too, catechism instruction was not lacking. in a similar way religious instruction of the young was begun at other places, as appears, for example, from the _opinions on reformation_ by nicolaus hausmann (zwickau), of and . melanchthon's _instructions for visitors_ (articuli de quibus egerunt per visitatores), drawn up in , and used in the visitation of and as the guide by which pastors were examined, and pointing out what they should be charged to do, provide, above all, for catechism-preaching on every sunday, and give instructions for such sermons. (_c. r._ , . .) thus luther's strenuous efforts at establishing the catechism were crowned with success. in the apology of melanchthon declares triumphantly: "among the opponents there is no catechism, although the canons require it. among us the canons are observed, for pastors and ministers instruct the children and the young in god's word, publicly and privately." ( , .) . immediate forerunners of luther's catechisms. luther's entire pastoral activity was essentially of a catechetical nature and naturally issued in his two catechisms, which, more than any other of his books, are the result of his labor in the congregation. three writings, however, must be regarded as their direct precursors, _viz._, the _short form of the ten commandments, the creed, and the lord's prayer,_ of , the _booklet for laymen and children,_ of , and the three series of catechism-sermons of , delivered in bugenhagen's absence. true, they are not yet real catechisms, but they paved the way for them. the _short form_ is a summary and explanation of the three traditional chief parts. in the preface to this work, luther expresses himself for the first time on the value and the coherence of these parts, which he considered to be the real kernel of the catechism. in the _short form_ he also abandoned the traditional division of the creed into twelve parts, choosing, instead, the threefold division of the later small catechism. in he embodied the _short form_ into his _prayer-booklet,_ in consequence of which it was given extended circulation. it has been called luther's first catechism, and luther himself regarded it so for in his _german order of worship_ he recommends its use for catechetical instruction. in it are summed up luther's catechetical efforts since . the _booklet for laymen and children_ appeared at wittenberg in , at first in low german (_ein boekeschen vor de leyen unde kinder_), but done into high german in the same year. though bugenhagen is probably its author, no doubt, the book was written at the suggestion and under the influence of luther, parts of whose earlier explanations it contains, and who also since , made use of it in his public services. besides the three traditional parts, it offered for the first time also those on baptism (without the baptismal command) and on the lord's supper. the wording of the text was practically the same as that of luther's enchiridion. several prayers, later found in luther's enchiridion, were also added. hence the _booklet for laymen and children_ is properly considered a forerunner of luther's catechisms. the three series of catechism-sermons of must be considered the last preparatory work and immediate source of the explanation of the catechisms. luther delivered the first series may to ; the second, from september to ; the third, from november to december . each series treats the same five chief parts. we have these sermons in a transcript which roerer made from a copy (_nachschrift_); the third series also in a copy by a south german. in his _origin of the catechism,_ buchwald has shown how luther's large catechism grew out of these sermons of . in his opinion, luther, while engaged on the large catechism, "had those three series of sermons before him either in his own manuscript or in the form of a copy (_nachschrift_)." this explains the extensive agreement of both, apparent everywhere. luther himself hints at this relation; for said sermons must have been before him when he began the large catechism with the words: "this sermon is designed and undertaken that it might be an instruction for children and the simple-minded." ( , .) this was also roerer's view, for he calls the large catechism "catechism preached by d. m.," a title found also in the second copy (_nachschrift_) of the third series: _catechism preached by doctor martin luther._ in the conclusion of the first edition of the large catechism, luther seems to have made use also of his sermon on palm sunday, , and others, and in the _short exhortation to confession,_ which was appended to the second edition, of the sermon of maundy thursday, , and others. some historians, however, have expressed the opinion that the relationship might here be reversed. the substance of the sermon-series is essentially that also of the large catechism. in form the catechism differs from the sermons by summing up in each case what is contained in the corresponding three sermons and by giving in german what the copies of the sermons offer in a mixture of latin and german (principally latin, especially in the first series). following is a sample of the german-latin form in which roerer preserved these sermons: "zaehlet mir her illos, qui reliquerunt multas divitias, wie reiche kinder sie gehabt haben; du wirst finden, dass ihr gut zerstoben und zerflogen ist, antequam . et . generatio venit, so ist's dahin. die exempel gelten in allen historien. saul . fuit bonus etc. er musste ausgerottet werden, ne quidem uno puello superstite, quia es musste wahr bleiben, quod deus hic dicit. sed das betreugt uns, dass er ein jahr oder regiert hat, et fuit potens rex, das verdreusst uns ut credamus non esse verum. sed verba dei non mentiuntur, et exempla ostendunt etc. econtra qui verbo dei fidunt, die muessen genug haben etc., ut david, qui erat vergeucht [verjagt] und verscheucht ut avicula; tamen mansit rex. econtra saul. sic fit cum omnibus piis. ideo nota bene . praeceptum, i.e., debes ex tota corde fidere deo et praeterea nulli aliae rei, sive sit potestas etc., ut illis omnibus utaris, ut sutor subula etc., qui tantum laborat cum istis suis instrumentis. sic utere bonis et donis; sie sollen dein abgott nicht sein, sed deus." ( , , .) the three series of sermons of , therefore, were to the explanation of luther's catechisms what the _booklet for laymen_ was to the text. . catechism of bohemian brethren. the assertion has been made that luther, in his small catechism, followed the children's questions of the bohemian brethren which at that time had been in use for about sixty years. this catechism, which was not clear in its teaching on the lord's supper, came to the notice of luther in bohemian or latin, and in german and bohemian. in his treatise, _concerning the adoration of the sacrament of the holy body of christ,_ , luther remarks: "a book has been circulated by your people [the bohemian brethren] in german and bohemian which aims to give christian instruction to the young. among other things the statement is made that [the presence of] christ in the sacrament is not a personal and natural one, and that he must not be adored there, which disquiets us germans very much. for without doubt it is known to you how, through the delegates you sent to me, i requested you to make this particular article clear in a separate booklet. for by word of mouth i heard them confess that you hold unanimously that christ is truly in the sacrament with his flesh and blood as it was born of mary and hung on the cross, as we germans believe. that booklet has now been sent to me by mr. luca in latin. still, in this article it has not yet been made as pure and clear as i should like to have seen it. hence i did not have it translated into german nor printed as i promised, fearing i might not render the obscure words correctly, and thus fail to give your meaning correctly. for it may be regarded as a piece of good luck if one has hit upon an exact translation, even if the passage is very clear and certain, as i daily experience in the translations i am making. now, that this matter may come to an end, and that the offense of the german booklet which you have published may be removed, i shall present to you and everybody, as plainly and as clearly as i am able to do, this article as we germans believe it, and as one ought to believe according to the gospel. there you may see whether i have stated correctly what you believe or how much we differ from one another. perhaps my german language will be clearer to you than your german and latin is to me." ( , .) luther, then, was familiar with the catechism of the bohemians, which contained, besides the chief parts of the ancient church, also the doctrine of the sacraments. this, therefore, may have suggested to him the idea of publishing a small book for children with questions and answers, which would also contain the parts of baptism and the lord's supper. such at least is the opinion of cohrs, kolde, koestlin, kawerau, and albrecht. (w. , , .) but we have no sure knowledge of this. at any rate, it is not likely that it was the book of the bohemian brethren which prompted luther to embody the sacraments in his catechism. the further assertion of ehrenfeuchter, moenckeberg, _et al._ that luther in his table of duties followed the bohemian brethren, is incorrect, since the table of duties appeared much later in their catechism. ix. the small and the large catechism of luther. . luther beginning work on catechisms. luther first mentioned the plan of publishing a catechism in a letter of february , , to nicolaus hausmann. he informs him: "jonas and eisleben [agricola] have been instructed to prepare a catechism for children. i am devoting myself to the postil [last part of the winter postil] and to deuteronomy, where i have sufficient work for the present." (enders, , .) in a letter of march , , also to hausmann, luther repeats: "the catechism, as i have written before, has been given to its authors, _ist seinen verfassern aufgetragen worden._" ( .) however, when jonas and agricola (who soon moved from wittenberg to eisleben) failed, luther resolved to undertake the work himself, which, according to his letter of february , he had declined merely for the reason that he was already sufficiently burdened. the execution of his plan, however, was deferred. september , , he wrote to hausmann: "i am postponing the catechism, as i would like to finish everything at one time in one work." ( .) the same letter shows what luther meant. for here he speaks of the reformation of the parishes and of the introduction of uniform ceremonies. evidently, then, he at that time desired to publish the catechism together with a visitation tract, such as melanchthon wrote in . besides, his _prayer-booklet,_ containing the "brief form," as well as the _booklet for laymen and children,_ offered a temporary substitute for the contemplated catechism. the deplorable conditions, however, which the saxon visitation brought to light would not permit him to tarry any longer. "the deplorable, miserable condition," says luther in the preface to his small catechism, "which i discovered lately when i, too, was a visitor, has forced and urged me to prepare this catechism, or christian doctrine, in this small, plain, simple form." ( , .) thus the small catechism sprang, as it were, directly from the compassion luther felt for the churches on account of the sad state of destitution to which they had been brought, and which he felt so keenly during the visitation. however, luther's statements in the _german order of worship_ concerning the catechetical procedure in question and answer quoted above show that the thought of such a catechism did not first occur to him at this time. still it was the visitation that added the decisive impulse to put the idea into immediate execution. besides, it was a time in which luther was entirely engrossed in the catechism, having preached in on the five chief parts no less than three times. thus the harvest was at hand. in january, , according to his own letters, luther was engaged in this work, having probably begun about the close of . he was able to make rapid progress, since ample material was at his command. the old moot question which of the two catechisms appeared first was decided when buchwald discovered the stephan roth letters, which show that the small catechism appeared in chart form in january and march, , while the first wittenberg book edition appeared in may, after the large catechism had meanwhile come off the press in april. from the fact that luther simply called his large catechism "german catechism" one may infer that he began work on this first, and that, when writing the title, he had not yet begun the small catechism nor planned it definitely; but not, that luther completed the large catechism first. on the other hand, from the title "small catechism" one can only infer that luther, when he wrote thus, had already begun to write, and was working on, the large catechism, but not, that the small catechism appeared later than the large. albrecht: "one may certainly speak of a small book before the appearance of a large book of similar kind, if the latter has been definitely planned, worked out at the same time, and is almost completed." (w. , , .) . tables published first. january , , luther wrote to martin goerlitz: "_modo in parando catechismo pro rudibus paganis versor._ i am now busy preparing the catechism for the ignorant heathen" (not "peasants," for in his _german order of worship,_ luther says: "catechism is an instruction by means of which heathen who desire to become christians are taught"). it was formerly asserted that the expression "_pro rudibus paganis_" showed that luther here meant the small catechism. appealing to the statement in the preface to the large catechism: "this sermon is designed and undertaken that it might be an instruction for children and the simple-minded," koellner was the first one to assert that luther's phrase of january referred to the large catechism. in this he was followed by cohrs, enders, and others. (enders, , .) however, according to the usage of the word catechism described above, the statement quoted does not preclude that luther, when writing thus, was engaged on both catechisms. and such indeed was the case. for on january , , roerer, the wittenberg proofreader, wrote to roth: "nothing new has appeared. i believe that the catechism as preached by d. m. for the unlettered and simple will be published for the coming frankfurt mass. yet, while writing this, i glance at the wall of my dwelling, and fixed to the wall i behold tables embracing in shortest and simplest form luther's catechism for children and the household, and forthwith i send them to you as a sample, so that by the same messenger they may be brought to you immediately. _iam novi nihil in lucem prodiit; ad nundinas credo francofurdenses futuras catechismus per d. m. praedicatus pro rudibus et simplicibus edetur. hoc vero scribens inspicio parietem aestuarioli mei, affixas parieti video tabulas complecententes brevissime simul et crasse catechismum lutheri pro pueris et familia, statim mitto pro exemplari, ut eodem tabellario iam ad te perferantur._" (w. , , ; enders, , .) this letter of january is the first time that both of luther's catechisms are mentioned together and distinguished from each other. by catechism roerer means the text of the five chief parts which luther put at the head of his large catechism. "_catechismus per d. m. praedicatus_" designates the explanation of this text as comprised in luther's three series of sermons of and summed up in the large catechism. from this preached and later on so-called large catechism, which appeared in april, entitled "german catechism," roerer distinguishes "tables, summing up luther's catechism in shortest and simplest form for children and the household." he means the series of charts containing the first three chief parts, which luther considered the catechism _par excellence_. and at the time when roerer spoke of the prospective publication of the large catechism for the frankfurt mass, these tables were already hanging on his wall. albrecht comments: "for the moment roerer had not remembered the very interesting novelty, which had already appeared in the first tables of the later so-called small catechism. however, a glance at the wall of his room reminded him of it. and from a letter of his dated march we must infer that they were the three charts containing the ten commandments, the creed, and the lord's prayer with luther's explanation. these he calls 'tables which in shortest and simplest form embrace luther's catechism for the children and the household,' thus he wrote in view of the superscription: 'as the head of the family should teach them in a simple way to his household,' without implying a difference between the expression _pro pueris et familia_ and the preceding _pro rudibus et simplicibus,_ since the former are included in the latter. the difference between the two works is rather indicated by the words _brevissime simul et crasse._ but at the same time their inner connection is asserted, for by sending the tables _pro exemplari,_ he characterizes them as a model or sample of luther's manner of treating the catechism. they are the _catechismus lutheri,_ that is, the aforementioned _catechismus per d. m. praedicatus_ in its shortest form and draft (conceived as an extract of the sermons or of the large catechism). he thought that this sample would indicate what was to be expected from the forthcoming larger work." (w. , , .) when, therefore, luther wrote on january : "modo in parando catechismo pro rudibus paganis versor," he was engaged on both catechisms, and had proceeded far enough to enable him to send the first tables of the small catechism to the printer. buchwald remarks regarding the letter of january that roerer probably had just received the tables from the press. however, roerer's letter to roth of february , , shows that already about a month ago he had sent the "tables of the catechism" (evidently the same to which he referred january ) to spalatin. accordingly, these tables were forwarded about january . the following remark in the church order for schoenewald in the district of schweinitz: "first to pronounce for the people the ten commandments, the creed and the lord's prayer, thereupon to explain them in the most simple way, _as published [each] on a printed table,_" takes us back still a few days more. for the visitation in the district of schweinitz, in which luther took part, was held january to , the time from which also the schoenewald church order dates. at this visitation, therefore, even prior to january , luther himself distributed the first series of tables, comprising the first three chief parts, of his small catechism. cohrs opines that luther sent this series to the printer about christmas at the latest. however, it does not appear why the printing should have consumed three to four weeks seb. froeschels however, is mistaken when he declares in his book on the _priesthood of christ,_ , that, at a table conversation of , luther had advised hans metsch constantly to have with him a good small catechism, such as the one he had written. knaake surmises that is a misprint; it should be . (w. , , f.) . completion of catechisms delayed. it was almost two months after the first table-series had appeared before the second was published. this delay is accounted for by luther's illness and his being burdened with other work, especially with his book against the turk. march he wrote to hausmann: "by reason of satan's afflictions i am almost constantly compelled to be a sick well man (_als gesunder krank zu sein_), hence i am much hindered in writing and other work." (enders, , .) however, in the same letter luther informed his impatiently waiting friend: "the catechism is not completed, my dear hausmann, but it will be completed shortly." enders remarks that this refers to the large catechism. however, it harmonizes best with luther's usage and with the facts if the words are understood as referring to both catechisms. "shortly," luther had written, and on march roerer, according to his letter of this date, forwarded "the tables of confession, the german litany, the tables of the sacrament of baptism and of the blood of christ." roerer calls them a novelty, _recens excussa,_ recently printed, from which it appears that the _tabulae catechismum lutheri brevissime simul et crasse complectentes,_ to which he referred on january , did not contain the sacraments. thus, then, the five chief parts, decalog, creed, lord's prayer, baptism, and lord's supper were completed by march , . buchwald and cohrs surmise, but without further ground for their assumption, that the table with the benedicite and the gratias was issued together with the first series in january. at the latest, however, the prayers appeared with the second series. for march , , levin metzsch wrote to roth, evidently referring to luther's tables: "i am herewith also sending to you the benedicite and the gratias, also the morning and evening prayers, together with the vice of drunkenness." (w. , , .) the exact time when luther composed the table of duties is not known. and the first evidence we have of the small catechism's appearing in book form is roerer's letter of may , , saying that he is sending two copies of the small catechism, the price of which, together with other books, is two groschen. ( .) the necessary data are lacking to determine how long luther's manuscript was ready before it was printed, and before the printed copies were distributed. as to the large catechism, it was not completed when the second table series appeared in march. in a letter, the date of which must probably be fixed about the end of march, roerer says: "the turk is not yet entirely struck off; neither the catechism." april , however, the large catechism was on the market, for on this day roerer wrote: "i am sending three copies of the catechism." it was the large catechism; for the price of each copy was two groschen, whereas on may , , roerer had sent two copies of the small catechism and other books for two groschen. ( .) the large catechism probably had appeared several weeks before april . albrecht: "even if all [of luther's] sermons from palm sunday to maundy thursday, , are considered preliminary works, according to which the last paragraphs of the large catechism were elaborated, we can assume that its appearance in the beginning or the first half of april, , was possible. to be sure, the printing must then have been advanced so far before holy week that the rest could be finished speedily on the basis of the manuscript delivered immediately after the sermons of monday and maundy thursday had been preached.["] this theory fits in with the facts that john lonicer of marburg had already completed his latin translation on may , (although, according to the title-page, it first appeared in september), and that roerer in a letter of april merely mentions the large catechism in passing, without designating it as an important novelty. stephen roth, the recipient of the letter, spent some time at wittenberg during april, and probably purchased his first copy there; so roerer refers to copies which were ordered subsequently. ( .) while thus the small catechism in chart form was completed and published before the large catechism, the former succeeded the latter in book form. however, though completed after the small catechism, it can be shown that the beginning and perhaps even part of the printing of the large catechism dates back to , thus preceding in this respect even the charts of january . if the short preface to the large catechism, as well as the exhortation at the beginning: "let the young people also come to the preaching, that they hear it explained and learn to understand it," etc., had been written after the th of january, luther would probably have mentioned the tables, just as he refers to the large catechism in the preface to the small catechism, which was written about the end of april or the beginning of may. ( , .) since, however, luther makes no such indication, these paragraphs of the large catechism were, no doubt, composed before january, . ( , ; , .) the same inference may be drawn from the fact that, in the explanation of the first commandment, the wording of the conclusion of the ten commandments shows a number of variations from its wording in the small catechism, whereas its wording at the close of the explanation of the commandments is in conformity with it. ( , ; , .) . similarity and purpose of catechisms. as great as is the dissimilarity between luther's two catechisms, on the one hand, so great, on the other, is the similarity. if one did not know that the large catechism was begun before the small, and that both originated in the sermons of , he might either view the large catechism as a subsequent expansion of the small, or the latter as a summary of the former. yet neither the one nor the other is the case. if the large catechism influenced the small, so also the latter the former. albrecht says: "it is more probable that the small catechism influenced the large catechism than _vice versa._" (w. , , .) at all events, the second table-series could not have been extracted from the large catechism as such, since the latter was only completed after march , whereas these tables were published already on march . the small catechism has been characterized as "a small basketful of ripe fruit gathered from that tree" [the large catechism]. in substance that is true, since both originate from the same source, the sermons of . already roerer calls attention to this similarity, when in the aforementioned letter, he designates the large catechism as "_catechismus per d. m. praedicatus,_" and then describes the small catechism as "_tabulae complectentes brevisissime simul et crasse catechismum lutheri pro pueris et familia._" both treat of the same five chief parts; the explanation of both presupposes the knowledge of the text of these parts, both owe their origin to the doctrinal ignorance, uncovered particularly in the saxon visitation; and the purpose of both is the instruction of the plain people and the young. indeed, it was not for scholars, but for the people that luther lived, labored, and contended. "for," says he in his _german mass,_ "the paramount thing is to teach and lead the people." (w. , .) above all, luther endeavored to acquaint the "dear youth" with the saving truths, not merely for their own sakes, but in the interest of future generations as well. he desired to make them mature christians, able to confess their faith and to impart instruction to their children later on. in particular, the two catechisms were to serve the purpose of properly preparing the children and the unlearned for the holy eucharist, as appears from the preface to the small catechism and from the last paragraphs of the large ( , ff.; , ff.); for both end in admonitions diligently to partake of the lord's supper. the sacrament of the altar, in luther's estimation, is the goal of all catechetical instruction. for this reason he added to the ancient chief parts those of baptism, confession, and the lord's supper. accordingly, both catechisms, though in various respects, are intended for all: people, youth, parents, preachers, and teachers. it is not correct to say that luther wrote his large catechism only for scholars, and the other only for the unlearned. he desired to instruct all, and, at the same time, enable parents and pastors to teach. according to luther, it is the duty of every christian to learn constantly, in order also to be able to teach others in turn. if any one, said he, really no longer needed the catechism for himself, he should study it nevertheless for the sake of the ignorant. nor did luther exempt himself from such study. in the long preface to the large catechism we read: "but for myself i say this: i am also a doctor and preacher, yea, as learned and experienced as all those may be who have such presumption and security; yet i do as a child who is being taught the catechism, and every morning, and whenever i have time, i read and say, word for word the ten commandments, the creed, the lord's prayer, the psalms, etc. and i must still read and study daily, and yet i cannot master it as i wish, but must remain a child and pupil of the catechism, and am glad so to remain." ( , .) april , , luther repeated this in a sermon as follows: "whoever is able to read, let him, in the morning, take a psalm or some other chapter in the bible and study it for a while. for that is what i do. when i rise in the morning, i pray the ten commandments, the creed, the lord's prayer, and also a psalm with the children. i do so because i wish to remain familiar with it, and not have it overgrown with mildew, so that i know it." (w. , .) in a sermon of november , of the same year, luther warns: "beware lest you become presumptuous, as though, because you have heard it often, you knew enough of the catechism. for this knowledge ever desires us to be its students. we shall never finish learning it, since it does not consist in speech, but in life. ... for i also, d. m., doctor and preacher, am compelled day by day to pray and to recite the words of the decalog, the symbol, and the lord's prayer as children are wont to do. hence you need not be ashamed; for much fruit will result." ( .) . particular purpose of large catechism. in his sermons of luther declared repeatedly that his purpose was to instruct the plain people and the children in those things which he regarded as the minimum every christian ought to know. ( , , . . .) and he did not abandon this purpose when he condensed his sermons into the large catechism. accordingly, he begins it with the words: "this sermon is designed and undertaken that it might be an instruction for children and the simple-minded." ( , .) again: "for the reason, why we exercise such diligence in preaching the catechism so often is that it may be inculcated on our youth, not in a high and subtile manner, but briefly and with the greatest simplicity, so as to enter the mind readily and be fixed in the memory." ( , .) hence roerer also characterized the large catechism as "_catechismus per d. m. praedicatus pro rudibus et simplicibus._" many expressions of the large catechism also point to the fact that everything was here intended for the young and the common people. for example: "all this i say that it may be well impressed upon the young." ( , .) "but now for young scholars let it suffice to indicate the most necessary points." ( , .) "but to explain all these single points separately belongs not to brief sermons for children, but rather to the ampler sermons that extend throughout the entire year." ( , .) thus luther aimed to serve the people and the children also by his large catechism. not, indeed, that it was to be given into the hands of the children (the small catechism served that purpose), but that preachers, teachers, and parents were to use it with a view to teaching them by example how to expound the articles of the christian doctrine for the simple-minded. in particular, the large catechism was to enable the less educated pastors in the villages and in the country to do justice to their sacred duty. the instructions of the visitors called for regular catechism-sermons. for this purpose luther sought to furnish the preachers with material. from the large catechism they were to learn how to deliver simple, plain sermons on the five chief parts. in the longer preface luther therefore directs his admonition "to all christians, but especially to all pastors and preachers, that they should daily exercise themselves in the catechism, which is a short summary and epitome of the entire holy scriptures, and that they may always teach the same." and why? luther explains: "we have no slight reasons for treating the catechism so constantly, and for both desiring and beseeching others to teach it, since we see to our sorrow that many pastors and preachers are very negligent in this, and slight both their office and this teaching; some from great and high art, but others from sheer laziness and care for their paunches," etc. ( .) ministers, according to luther, were to study the catechism for their own instruction and edification as well as in the interest of their office. hence he concludes his preface, saying: "therefore i again implore all christians, especially pastors and preachers, not to be doctors too soon, and imagine that they know everything (for imagination and cloth unshrunk fall far short of the measure), but that they daily exercise themselves well in these studies and constantly treat them; moreover, that they guard with all care and diligence against the poisonous infection of such security and vain imagination, but steadily keep on reading, teaching, learning, pondering, and meditating, and do not cease until they have made a test and are sure that they have taught the devil to death, and have become more learned than god himself and all his saints." ( , ; , .) from the large catechism, therefore, pastors were to learn how to preach the fundamental christian truths. "to be sure," says albrecht, "luther did not make it as easy for the pastors as was later done by osiander and sleupner in the nuernberg _children's sermons,_ where the individual sermons are exactly marked off, the form of address to the children is retained, and, in each instance, a short explanation, to be memorized, is added to the longer explanation." (w. , , .)--that it was luther's purpose to have his large catechism serve also parents appears from the instructions at the beginning and the end of it. ( , ; , .) . special purpose of small catechism. the large catechism was to serve all; the same applies to the small catechism. but above all it was to be placed into the hands of the children, who were to use and to memorize it at home, and to bring it with them for instruction in the church. buchwald and cohrs surmise that luther published the second table series during lent with special reference to "grown people." however, luther was accustomed to direct his admonition to partake of the lord's supper diligently also to children, and that, too, to children of comparatively tender years. in his sermon of march , , he says: "this exhortation ought not only to move us older ones, but also the young and the children. therefore you parents ought to instruct and educate them in the doctrine of the lord: the decalog, the creed, the prayer, and the sacraments. such children ought also to be admitted to the table that they may be partakers" [of the lord's supper]. (w. , , .) in his sermon of december , , we read: "hence, you parents and heads of families, invite your subordinates to this sacrament, and we shall demand an account of you if you neglect it. if you will not go yourselves, let the young go; we are much concerned about them. when they come, we shall learn, by examining them how you instruct them in the word as prescribed. hence, do come more frequently to the sacrament, and also admonish your children to do so when they have reached the age of discretion. for in this way we want to learn who are christians, and who not. if you will not do so, we shall speak to you on the subject. for even though you older people insist on going to the devil, we shall still inquire about your children. necessity: because sin, the devil, and death are ever present. benefit: because the remission of sins and the holy spirit are received." ( f.) the tender age at which the young were held to partake of the lord's supper appears from bugenhagen's preface to the danish edition of the enchiridion of , where he says "that after this confession is made, also the little children of about eight years or less should be admitted to the table of him who says: 'suffer the little children to come unto me,'" ( .) the conjecture, therefore, that the tables of confession and the sacraments were not intended for children, but specifically for adults, is without foundation. in all its parts the small catechism was intended to serve the children. when the first table appeared, it bore the superscription: "the ten commandments, as _the head of the family_ should teach them in a simple way to his household." similar to this were the titles of the remaining charts. and these superscriptions were permitted to stand when luther published the enchiridion in book form. the book edition, therefore, as well as the chart edition, was to render services also to parents, who were to take upon themselves a large part of the work in teaching the young. but how were they to do it, in view of the fact that many of them did not know the catechism themselves? this had occurred also to luther. he realized that, besides the large catechism, parents were in need of a text-book containing questions and answers, adapted for catechizing the children on the meaning of each part of the catechism. this, too, was the reason why the small catechism was rapidly completed before the large, which had been begun first. luther intended parents to use it first of all for their own instruction and edification, but also for the purpose of enabling them to discharge their duty by their children and household. . small catechism intended also for pastors. that luther intended his small catechism as a help also for pastors was, in so many words, stated on the title-page of the first book edition. for, surprising as it may seem, here he mentions neither the parents nor the children, but solely the "ordinary pastors and preachers." the preface also is addressed to "all faithful, pious pastors and preachers," and it shows in detail how they were to make use of the book. evidently, then, the book edition was intended to render special services also to preachers. the reason, however, was not, as has been surmised, because it embodied the booklet on marriage (the booklet on baptism was added in the second edition); for the preface, which is addressed to the preachers, does not even mention it. the pastors, moreover, were especially designated on the title-page as the recipients of the enchiridion, inasmuch as they were to employ it in their religious instruction and catechetical sermons, in order to imbue the young with its contents. the expression "ordinary pastors and preachers" referred primarily to the plain preachers in the villages, where no properly regulated school system existed, and where, at best, the sexton might assist the pastor in seeing to it that the catechism was memorized. albrecht: "when luther prepared both catechisms at the same time and with reference to each other, he evidently desired their simultaneous use, especially on the part of the plain pastors, who in the small catechism possessed the leading thoughts which were to be memorized, and in the large catechism their clear and popular explanation." (w. , , .) luther's intention was to make the small catechism the basis of instruction in the church as well as in the homes; for uniform instruction was required to insure results. having, therefore, placed the catechism into the hands of the parents, luther could but urge that it be introduced in the churches, too. he also showed them how to use it. on june , , for instance, he expounded the first article after he had read the text and the explanation of the small catechism. ( .) this the pastors were to imitate, a plan which was also carried out. the charts were suspended in the churches; the people and children were wont to bring the book edition with them to church; the preachers read the text, expounded it, and had it recited. the schoenewald church order prescribed that the pastor "first pronounce for the people" the text of the chief parts, and then expound it as on luther's charts. ( .) . a book also for schools and teachers. when planning and writing his small catechism, luther self-evidently did not overlook the schools and the schoolteachers. the first booklet of the charts for the latin schools of the middle ages contained the abc; the second, the first reading-material, _viz._, the paternoster, ave maria, and the credo; the third, the benedicite, gratias, and similar prayers. albrecht writes: "we may surmise that luther, when composing the german tables and combining them in a book, had in mind the old chart-booklets. this view is supported by the fact that in it he embodied the prayers, the benedicite and gratias, and probably also by the title enchiridion, which, besides the titles 'handbooklet' or 'the children's handbooklet' was applied to such elementary books." (w. , , .) in the _instruction for the visitors_ we read: "a certain day, either saturday or wednesday, shall be set aside for imparting to the children christian instruction. ... hereupon the schoolteacher shall simply and correctly expound at one time the lord's prayer, at another the creed, at another the ten commandments, etc." (w. , .) in these schools luther's small catechism served as text-book. from until the beginning of the eighteenth century sauermann's latin translation (_parvus catechismus pro pueris in schola_) was employed in the latin schools of saxony. in the german schools the german enchiridion was used as the first reader. hence, the marburg reprint of the first wittenberg edition of the catechism begins with the alphabet, and makes it a point to mention this fact on its title-page. down to the present day no other book has become and remained a schoolbook for religious instruction to such an extent as luther's small catechism. and rightly so; for even bible history must be regarded as subordinate to it. the assertion of modern educators that instruction in bible history must precede instruction in luther's catechism rests on the false assumption that luther's catechism teaches doctrines only. but the truth is that it contains all the essential facts of salvation as well, though in briefest form, as appears particularly from the second article, which enumerates historical facts only. the small catechism is "the laymen's bible, _der laien biblia,_" as luther called it in a sermon of september , , an expression adopted also by the formula of concord. ( , .) luther's enchiridion presents both the facts of salvation and their divine interpretation. the picture for which the small catechism furnishes the frame is christ, the historical christ, as glorified by the holy spirit particularly in the writings of the apostle paul. in the lutheran church the small catechism, therefore, deserves to be and always to remain what it became from the first moment of its publication: the book of religious instruction for home, school, and church; for parents, children, teachers, and preachers, just as luther had planned and desired. . titles of large catechism. "_deutsche katechismus,_ german catechism," was the title under which the large catechism first appeared, and which luther never changed. in the preface to the small catechism he used the expression "large catechism," having in mind his own catechism, though not exclusively, as the context shows. ( , .) yet this was the natural title since the shorter catechism was from the beginning known as the "small catechism." and before long it was universally in vogue. the church order for brueck, of , designates the large catechism as "the long catechism." in the catalog of his writings of , which luther prefaced, but did not compile, it is called "large catechism, _catechismus gross._" likewise in the _corpus doctrinae pomeranicum._ the articles of the visitors in meiszen, , first employed the designation "the large and small catechisms." the church order for gera of the same year also distinguishes: "the large catechism and the small catechism." the eisfeld order of distinguishes: "the small catechism of luther" and "the large catechism of luther." in his treatise on the large catechism of , spangenberg first employed the new form as a title: "the large catechism and children's instruction of dr. m. luther." the title of the low german edition of runs: "de grote katechismus duedesch." the latin translation by obsopoeus of is entitled "catechismus maior." the index of the wittenberg complete edition of luther's works of has "der grosse katechismus," while the catechism itself still bears the original title, "deutscher katechismus." the jena edition of also has the original title, but paraphrases in the index: "_zweierlei vorrede, gross und klein, d. m. l. auf den katechismum, von ihm gepredigt anno ._ two prefaces, large and small, of dr. m. l. to the catechism, preached by him in the year ." since , the _corpora doctrinae_ give the title, "the large catechism, german. _der grosse katechismus, deutsch._" so also the book of concord of . in the leipzig edition and in walch's the word "deutsch" is omitted. (w. , , f.) "german catechism," corresponding to the title "german mass," means german preaching for children, german instruction in the fundamental doctrines of christianity. luther wrote "german mass" in order to distinguish it from the latin, which was retained for many years at wittenberg beside the german service (this is also what wolfgang musculus meant when he reported in that in wittenberg services were conducted predominantly in papistic fashion, _ad morem papisticum_). so also "german catechism" is in contrast to the latin instruction in the churches and especially in the schools. concerning the latter we read, _e.g._, in the instruction of the visitors: "the boys shall also be induced to speak latin, and the schoolteachers shall, as far as possible, speak nothing but latin with them." ( , .) ever since the early part of the middle ages the latin credo, paternoster, etc., had been regarded and memorized as sacred formulas, the vernacular being permitted only rarely, and reluctantly at that. also in the lutheran church the latin language was not immediately abolished. a number of evangelical catechisms, antedating luther's, were written in, and presuppose the use of, the latin language, for example, melanchthon's _enchiridion,_ urerius's _paedagogia,_ agricola's _elementa pietatis,_ etc. the brunswick liturgy of , drafted by bugenhagen, prescribed that on saturday evening and early on sunday morning the chief parts of the catechism be read in latin in the churches "on both galleries, slowly, without chanting (_sine tono_), alternately (_ummeschicht_)." the wittenberg liturgy provided: "before the early sermon on sundays or on festival-days the boys in the choir, on both sides, shall read the entire catechism in latin, verse by verse, without ornamental tone (_sine tono distincto_)." ( .) accordingly, when luther began to preach on the chief parts in german, he was said to conduct "german catechism." and since german services with german instruction were instituted by luther in the interest of the unlearned and such as were unable to attend the latin schools, the term "german catechism" was equivalent to popular instruction in religion. that luther's catechism, also in point of racy language, was german to the core, appears from the frequent use of german words and expressions which, in part, have since become obsolete. (mueller, _symb. buecher,_ -- .) . editions of large catechism. the first edition (quarto) of the large catechism, of which roerer forwarded copies on april , , contains, as text, the commandments, the creed, the lord's prayer, and the words of institution of the sacraments. the text is preceded by a brief preface, which, however, luther, considering it a part of the catechism, did not designate and superscribe as such. some instructions and admonitions are inserted between the catechism-text, which is followed by the detailed explanation. such is the form in which the large catechism first appeared, and which, in the main, it also retained. the second edition (also in quarto and from the year ) reveals numerous textual corrections and adds a longer section to the lord's prayer, _viz._, paragraphs to : "at the risk of god's wrath.... seek his grace." ( .) this addition, though not found in the german book of concord of , was received into the official latin concordia of . furthermore, the second edition of adds the "short admonition to confession;" hence the sub-title: "increased by a new instruction and admonition to confession." this addition, however, was embodied in neither the german nor the latin concordia. in the seventh commandment the second edition of omits the words "with whom [arch-thieves] lords and princes keep company" ( , ), which, according to albrecht, was due to a timid proof-reader. numerous marginal notes, briefly summarizing the contents, were also added to this edition and retained in the latin concordia of . furthermore, it contained woodcuts, the first three of which were already used in melanchthon's fragmentary catechism sermons of , for which book probably also the remaining cuts were originally intended. albrecht remarks: "let it remain undecided whether the cuts, which melanchthon probably was first to select for his catechism sermons of , were received into the edition of (which luther corrected) upon a suggestion of the printer rhau, or bugenhagen, or luther himself." (w. , , .) two latin as well as a low german translation (by bugenhagen) also appeared in . the low german edition, printed by rhau, seems to have paved the way in using the aforementioned pictures. of the latin translations, one was prepared by lonicer and printed at marburg, while the other, by vicentius obsopoeus, rector of the school at ansbach, was printed at hagenau. after making some changes, which were not always improvements, selneccer embodied the latter in the latin concordia, adding the longer preface from the frankfurt edition of . in the large catechism this new preface is found for the first time in rhau's quarto edition of . literal allusions to luther's letter of june , , to j. jonas have given rise to the assumption that it was written at castle coburg. (enders, , . .) in the jena edition of luther's works, the dresden edition of the book of concord of , the magdeburg edition of , the heidelberg folio edition of , and the latin edition of , this longer preface follows the shorter. however, since the shorter preface forms part of the catechism itself, the longer preface ought to precede it, as is the case in the official latin concordia of . in the low german edition of bugenhagen defends the expressions, criticized by some: i believe "an gott, an christum" in the low german edition of , instead of "in gott, in christum." (w. , , .) in rhau's edition of and the morning and evening prayers are added, probably only as fillers. the changes in rhau's edition of , styling itself, "newly corrected and improved," consist in linguistic improvements and some additions and omissions. albrecht believes that most, but not all, of these changes were made by luther himself, and that the omissions are mostly due to inadvertence. . title of small catechism. luther seems to have published the chart catechism of january, , without any special title, though roerer, from the very first, calls it a catechism. in the first wittenberg book edition, however, one finds inserted, between the preface and the decalog, the superscription: "_ein kleiner katechismus oder christliche zucht._ a small catechism or christian discipline." this may have been the title of the charts, since it would hardly have been introduced for the book edition, where it was entirely superfluous, the title-page designating it as "the small catechism for the ordinary pastors and preachers." likewise it cannot be proved that the opening word on the title-page of this first book edition was "enchiridion," since this edition has disappeared without a trace, and the only remaining direct reprint does not contain the word "enchiridion." all subsequent editions however, have it. the word "enchiridion" is already found in the writings of augustine, and later became common. in his glossary, du cange remarks: "this name [enchiridion] st. augustine gave to a most excellent little work on faith, hope, and charity, which could easily be carried in the hand, or, rather, ought continually to be so carried, since it contained the things most necessary for salvation." ( , .) the erfurt _hymn-booklet_ of was called "enchiridion or handbooklet, very profitable for every christian to have with him for constant use and meditation." in luther praised the psalter, saying: "it may be called a little bible, wherein all that is found in the entire bible is most beautifully and briefly summed up and has been made and prepared to be a splendid enchiridion, or handbook." (e. , .) the _instruction for visitors_ calls the primer "the handbooklet of the children, containing the alphabet, the lord's prayer, the creed, and other prayers." in melanchthon had published such a book, entitled "enchiridion." thus enchiridion denotes a book of pithy brevity, an elementary book. the various church orders employ the word in a similar sense. (w. , , .) . editions of small catechism. at wittenberg, george rhau printed the large catechism and michel schirlentz the small catechism (the chart impressions of which must be considered the first edition). in the preface to the small catechism, luther speaks of "these tables" and "the form of these tables," thus referring to the chief parts, which were already printed on placards. however, since "table" also denotes a list, the term could be applied also to the chief parts in book form. it was nothing new to employ tables ("_zeddeln," i.e._, placards printed on one side) in order to spread the parts of the catechism in churches, homes, and schools. in luther published his "ten commandments with a brief exposition of their fulfilment and transgression," on placards. of the charts of the small catechism only a low german copy has as yet been discovered. it contains luther's morning and evening prayers, a reduced reproduction of which is found in the weimar edition of luther's works. ( , , .) the book editions soon took their place beside the charts. it seems (but here the traces are rather indefinable) that the first three tables were summed up into a booklet as early as january or february, . at hamburg, bugenhagen published the charts, which he had received till then, as a booklet, in low german. it contained the five chief parts and the benedicite and gratias. shortly after the first wittenberg book edition had reached him bugenhagen translated the preface and had it printed as a supplement. shortly after the completion of the large catechism luther made arrangements to have the small catechism appear in book form. may roerer sent two copies of the _catechismus minor._ but, as stated above, all copies of this edition were completely used up. the edition has been preserved in three reprints only, two of which appeared at erfurt and one at marburg. th. harnack published the one erfurt and the marburg reprint, and h. hartung the other erfurt reprint in separate facsimile editions. evidently these reprints appeared before the second wittenberg edition of june, , was known at erfurt and marburg. in estimating their value, however, modern scholars are not agreed as to whether they represent three direct or one direct and two indirect reprints. albrecht is of the opinion that only one of the three may be looked upon as a direct reprint. judging from these reprints, the original edition was entitled: "_der kleine katechismus fuer die gemeinen pfarrherrn und prediger._ the small catechism for ordinary pastors and preachers." aside from the five chief parts, it contained the preface, the morning and evening prayers, the table of duties, and the marriage booklet. on the other hand, these reprints omit not only the word enchiridion, but also the question, "how can bodily eating and drinking do such great things?" together with its answer. now, in case all three should be direct reprints, the omitted question and answer evidently were not contained in the first wittenberg edition either. on the other hand, if only one of them is a direct reprint, the mistake must be charged to the original wittenberg impression or to the reprint. that the omission is an error, probably due to the printer, appears from the fact that the omitted question and answer were already found on the charts; for the hamburg book edition of the charts in low german has them, as also stifel's written copies of the charts. (w. , , .) of the wittenberg editions which followed the _editio princeps,_ those of , , and deserve special mention. the first appeared under the title: "enchiridion. the small catechism for the ordinary pastors and preachers, enlarged and improved." on the th of june this edition was completed, for roerer reports on this date: "parvus catechismus sub iucudem iam tertio revocatus est et in ista postrema editione adauctus." (kolde _l.c._, .) roerer designates this edition as the third, probably because two imprints had been made of the _editio princeps._ according to a defective copy, the only one preserved, this edition adds to the contents of the _editio princeps_ the word enchiridion in the title, the booklet of baptism, a brief form of confessing to the priest, for the simple, and the litany. the fifth chief part has the question: "how can bodily eating and drinking do such great things?" in the lord's prayer, however, the explanation of the introduction is still lacking. this emended edition of furthermore had the pictures, for the first time as it seems. the booklets on marriage and baptism were retained, as additions, in all editions of the small catechism published during the life of luther, and in many later editions as well. as yet, however, it has not been proved directly that such was intended and arranged for by luther himself. also in the succeeding editions luther made various material and linguistic changes. in the edition of he omitted the litany, and for the "short form of confession" he substituted an instruction in confession, which he inserted between the fourth and fifth chief parts, under the caption, "how the unlearned shall be taught to confess." the lord's prayer was complemented by the addition of the introduction and its explanation, and the number of cuts was increased to . this edition of , of which but one copy (found in the bodleiana of oxford) is in existence, shows essentially the form in which the enchiridion was henceforth regularly printed during and after luther's life. (w. , , .) the editions of reveal several changes in language, especially in the bible-verses, which are made to conform to luther's translation. in the edition of the promise of the fourth commandment appears for the first time, and the table of duties is expanded. the bible-verses referring to the relation of congregations to their pastors were added, and the verses setting forth the relation of subjects to their government were considerably augmented. hence the title: "newly revised and prepared, _aufs neue uebersehen und zugerichtet._" probably the last edition to appear during luther's life was the one of , which, however, was essentially a reprint of the edition of . knaake declared that all the editions which we possess "must be attributed to the enterprise of the book dealers," and that one cannot speak of a direct influence of luther on any of these editions. in opposition to this extreme skepticism, albrecht points out that, for instance, the insertion of the explanation of the introduction to the lord's prayer and the new form of confession, as well as its insertion between baptism and the lord's supper, could not have taken place "without the direct cooperation of luther." . translations and elaborations of small catechism. two of the latin translations of the small catechism date back to . the first was inserted in the _enchiridion piarum precationum,_ the latin translation of luther's _prayer-booklet,_ which appeared toward the end of august, . roerer met with great difficulties in editing the book. august, , he wrote: "you may not believe me if i tell you how much trouble i am having with the latin _prayer-booklet_ which is now being printed. somebody else, it is true, translated it from german into latin, but i spent much more labor in this work than he did." (w. , , .) we do not know who the translator was to whom roerer refers. it certainly was not lonicer, the versatile humanist of marburg who at that time had completed the large catechism with a preface dated may , . kawerau surmises that it was probably _g. major._ evidently luther himself had nothing to do with this translation. this catechism is entitled: _simplicissima et brevissima catechismi expositio._ almost throughout the question form was abandoned. in a revised form of this translation appeared, entitled: _nova catechismi brevioris translatio._ from these facts the theory (advocated also by v. zezschwitz and knaake) has been spun that the small catechism sprang from a still shorter one, which was not throughout cast in questions and answers, and offered texts as well as explanations in a briefer form. this would necessitate the further inference that the preface to the small catechism was originally written in latin. all of these suppositions, however, founder on the fact that the charts as we have them in the handwriting of stifel are in the form of questions and answers. the _prayer-booklet_ discarded the form of questions and answers, because its object was merely to reproduce the contents of luther's catechism for such as were unacquainted with german. the second latin translation of was furnished by john sauermann, not (as v. zezschwitz and cohrs, , in herzog's _r. e._, , , assume) the canon of breslau, who died , but probably johannes sauermann of bambergen, who matriculated at wittenberg in the winter semester of . (w. , , .) sauermann's translation was intended as a school edition of the small catechism. first came the alphabet, then followed the texts: decalog, creed, the lord's prayer, baptism, the lord's supper. luther's preface, the litany, and the booklets of marriage and baptism were omitted as not adapted for school use. the chapter on confession, from the second wittenberg book edition was inserted between the fourth and fifth chief parts. the note to the benedicite was put into the text with the superscription "scholion" (instead of the incorrect "scholia" of the german edition, found also in the book of concord). "paedagogus" was substituted for "head of the family (_hausvater_)." the word "haustafel" remained untranslated. the words of the third petition, "so uns den namen gottes nicht heiligen und sein reich nicht kommen lassen wollen," are rendered: "quae nobis nomen dei non _sanctificent_ regnumque eius ad nos pervenire non sinant." in the preface, dated september , , "johannes sauromannus" writes: "every one is of the opinion that it is clearly the best thing from early youth carefully and diligently to instruct the boys in the principles of christian piety. and since i believe that of all the elementary books of the theologians of this age none are better adapted for this purpose than those of dr. martin luther, i have rendered into latin the booklet of this man which is called the small catechism, hoping that it might be given to the boys to be learned as soon as they enter the latin school." at the same time sauermann declares that his translation was published "by the advice and order (_consilio ac iussu_) of the author [luther] himself." ( , , .) one cannot doubt, therefore, that sauermann's translation received luther's approval. and being in entire conformity with the _instruction for visitors,_ of , for the latin city schools, the book was soon in general use. in michael neander speaks of it as "the common latin version, hitherto used in all schools." ( .) the latin concordia of contains sauermann's version, essentially, though not literally. the preface, which sauermann had not translated, is taken over from the _prayer-booklet._ the part on confession was newly translated from the german edition of the catechism of . the textual changes which were made in sauermann's translation for the concordia of "show that he was careful and usually felicitous, and are partly to be explained as combinations of the first and second latin translations." ( .) when, in , justus jonas translated the nuernberg _sermons for children,_ he made a third latin translation of the small catechism. he calls it "this my latin translation, not carefully finished indeed, but nevertheless rendered in good faith." ( .) this latin text obtained special importance since it was immediately done into english, polish, and icelandic. in job magdeburg furnished a fourth latin version. concerning the translations into greek, hebrew, and other languages see weimar edition of luther's complete works ( , , f.) among the earliest elaborations of the small catechism was the catechism of justus menius, , and the nuernberg _children's sermons_ of . both exploit luther's explanations without mentioning his name. at the same time some changing, abbreviating, polishing, etc., was done, as luther's text was considered difficult to memorize. albrecht says of menius's emendations: "some of his formal changes are not bad; most of them, however are unnecessary. the entire book finally serves the purpose of bringing to light the surpassing merit of the real luther-catechism." ( .) the same verdict will probably be passed on all the substitute catechisms which have hitherto appeared. john spangenberg's small catechism of , which was widely used, is, as he himself says, composed "from the catechism of our beloved father, dr. martin, and those of others." it contains luther's catechism mainly as changed by menius. the nuernberg _children's sermons,_ which embodied also the pictures of luther's catechism and received a wide circulation, were written by osiander and sleupner in , and printed at nuernberg, . they contain almost complete the five chief parts of luther's small catechism as concluding sentences of the individual sermons, but in original minting, with abbreviations, additions, and other changes, which, however, are not nearly as marked as those of menius. these changes were also made to facilitate memorizing. between baptism and the lord's supper was found the doctrinal part on the office of the keys, which in this or a similar form was, after luther's death, appended to or inserted in, the small catechism as the sixth or fifth chief part, respectively. . the part "of confession." the small catechism did not spring from luther's mind finished and complete at one sitting. originally he considered the first three chief parts as constituting the catechism. before long, however, he added the parts of baptism and the lord's supper. these five parts are for the first time mentioned in the _german order of worship,_ and printed together in the booklet for laymen and children. the introduction to the large catechism also offers no more. the chart and book editions added as real parts of the catechism (the booklets of marriage and of baptism cannot be viewed as such) the benedicite and gratias, the morning and evening prayers, the table of duties, and confession. it is the last of these parts which played a peculiar role in the history of the small catechism. albrecht writes: "in the textual history of the small catechism, confession (besides the table of duties) is the most restless and movable part. in the low german editions since and it is found after the lord's supper as a sort of sixth chief part. in individual instances it is entirely omitted. on the other hand, in elaborations of the catechism, notably in the nuernberg catechism-sermons, it is supplanted by the office of the keys, and in later prints also combined with it or otherwise recast." (w. , , .) as for luther, evidently, as soon as he began to work on the catechism, he planned to include also a part on confession. among the charts there were already those which dealt with confession. in fact, luther must have here treated this part at comparative length. for roerer reports that the price of the confession charts was three pfennige, whereas the price of the sacrament charts was two pfennige. yet nothing of confession was embodied in the first book edition of the small catechism. the first edition also of the large catechism had no part treating of confession. but the second wittenberg edition, of appeared "augmented with a new instruction and admonition concerning confession." likewise the "augmented and improved" small catechism of , superscribed, "enchiridion," contained a "short form how the unlearned shall confess to the priest. _eine kurze weise zu beichten fuer die einfaeltigen, dem priester._" this form was not to serve the pastor in admonishing, etc., but christians when going to confession. possibly it was one of the charts which roerer, march , mentioned as novelties. the addition of this part was, no doubt, caused by luther himself. this is supported by the fact that sauermann's translation, which appeared by luther's "advice and order," also contained it. and while in the german book edition it was found in the appendix, following the booklet on baptism, sauermann inserted it between baptism and the lord's supper with the superscription: "how schoolmasters ought in simplest manner to teach their boys a brief form of confession. _quo pacto paedagogi suos pueros brevem confitendi rationem simplicissime docere debeant._" evidently this, too, was done with luther's approval (_auctoris consilio et iussu_). "thus luther at that time already," says albrecht, "selected this place for confession and retained it later on, when [ ] he furnished another form of confession for the catechism which to him seemed more appropriate." the gradual insertion of a new chief part (of confession and absolution) between baptism and the lord's supper was therefore entirely according to luther's mind; indeed, it had virtually been carried out by him as early as . the original part of confession, however, was no catechetical and doctrinal part in the proper sense of the word, but purely a liturgical formula of confession, even the absolution being omitted. it merely contained two confessions similar to the forms found in the book of concord, page , sections to . hence luther, in the edition of , replaced it with a catechetico-liturgical form entitled, "how the unlearned should be taught to confess." it is identical with the one found in the book of concord of , save only that the original contained the words, "what is confession? answer," which are omitted in the german concordia. luther placed the part of confession between baptism and the lord's supper, thereby actually making this the fifth and the lord's supper the sixth chief part. and when later on (for in luther's editions the chief parts are not numbered) the figures were added, confession could but receive the number , and the lord's supper, . thus, then, the sequence of the six parts, as found in the book of concord, was, in a way, chosen by luther himself. . office of the keys and christian questions. the three questions on the office of the keys in the fifth chief part form the most important and independent addition to luther's small catechism. however, they are not only in complete agreement with luther's doctrine of absolution, but, in substance, also contained in what he himself offered in the part of confession. for what luther says in paragraphs to in a liturgical form is expressed and explained in the three questions on the office of the keys in a doctrinal and catechetical form. not being formulated by luther, however, they were not received into the book of concord. in the nuernberg _text-booklet_ of they are placed before baptism. thence they were taken over into the nuernberg _children's sermons_ of as a substitute for luther's form of confession. andrew osiander, in the draft of his church order of , in the article on "catechism and the instruction of children," added as sixth to the five chief parts: "of the keys of the church, or the power to bind and to unbind from sins," quoting as bible-verse the passage: "the lord jesus breathed on his disciples," etc. brenz, though not, as frequently assumed, the author of the nuernberg catechism, also contributed toward introducing and popularizing this part of the catechism. in his questions of and , which appeared in the appendix to the latin translation of luther's large catechism, he offered an original treatment to the keys of heaven, as the sixth chief part, on the basis of matt. , ; luke , ; john , f. thirty-six years after the first publication of luther's catechisms, mathesius, in his _sermons on the life of luther,_ also speaks of six chief parts of catechetical instruction; but he enumerates absolution as the part between baptism and the lord's supper, hence as the fifth chief part of the catechism. as to the christian questions for those who intend to go to the sacrament, it was claimed very early that luther was the author. they were first published in , and a number of separate impressions followed. after they are usually found in the appendix to the small catechism. the note, "these questions and answers," etc., designating luther as the author, first appeared in an edition of . together with this note, the questions are found in an undated wittenberg edition of the small catechism, which appeared about , containing pictures dated . referring to this edition, the wittenberg proof-reader, christopher walther, in a polemical writing ( ) against aurifaber, asserted that the questions were not written by luther, but by john lang of erfurt (+ ). the question at issue has not yet been decided. for while the contents of the questions reproduce, from beginning to end, luther's thoughts, and the last answers are almost literally taken from the large catechism, we have no evidence that luther compiled them; but, on the other hand, also no convincing proof against this. claus harms and koellner asserted that luther is the author of the questions, while kliefoth and loehe declared it as probable.--the introduction to the ten commandments, "i the lord, thy god," and the doxology, at the close of the lord's prayer, were added after luther's death. . the table of duties--haustafel. the eighth and last chart of the catechism differed from the preceding ones in that it was superscribed: "table of duties (haustafel), consisting of certain passages of scripture for various holy orders and stations. whereby these are to be admonished, as by a special lesson, regarding their office and service." the exact time when luther drew up this table is not known. the latest date to which its composition can be assigned is the end of april or the beginning of may, . it may, however, be questioned whether it was published at all as a placard. the two groups of passages: "what the hearers owe to their pastors," and: "what subjects owe to their government," are probably not from luther. following are the grounds supporting this view: . they are not contained in the german editions but appeared for the first time in the latin translation. . their superscriptions differ in form from those of the other groups. . they adduce quite a number of bible-verses, and repeat some already quoted, _e.g._, tim. , , rom. , . the german book of concord omitted these passages, while the latin concordia of and embodied them. albrecht writes: "the table of duties is an original part of the catechism, bearing a true lutheran stamp. but it was old material worked over, as is the case almost throughout the small catechism." "the oft-repeated assertion, however, that the table of duties was borrowed from the catechism of the waldensians or bohemian brethren, is not correct. for this table is not found in the catechism of the brethren of , with which luther was acquainted, but first in gyrick's catechism of , in which lutheran material is embodied also in other places." (w. , , .) the confession books of the middle ages, however, which classified sins according to the social estates, and especially john gerson's tract (_de modo vivendi omnium fidelium_ reprinted at wittenberg ), which treated of the offices of all sorts of lay-people in every station of life, may have prompted luther to draw up this table. but, says albrecht, "it certainly grew under his hand into something new and characteristic. the old material is thoroughly shortened, sifted, supplemented, newly arranged, recast. while gerson's tract throughout bears the stamp of the middle ages, luther's table of duties, with its appeal to the scriptures alone, its knowledge of what is a 'holy estate,' its teaching that, as divine ordinances, civil government and the household (when embraced by the common order of christian love) are equally as holy as the priesthood, reveals the characteristic marks of the reformer's new ideal of life, which, rooting in his faith, and opposed to the hierarchy and monkery of the middle ages, as well as to the fanaticism of the anabaptists, became of far-reaching importance for the entire moral thought of the succeeding centuries." ( .) grimm's lexicon defines "haustafel" as "_der abschnitt des katechismus, der ueber die pflichten des hausstandes handelt,_ that section of the catechism which treats of the duties of the household." this verbal definition, suggested by the term, is too narrow, since luther's "haustafel" is designed "for various holy orders and estates," magistrates and pastors included. still, the term is not on this account inappropriate. table (_tafel, tabula_) signifies in general a roster, a list, or index of leading points, with or without reference to the chart form. and such a table suspended in the home and employed in the instruction of the home congregation, is properly termed "haustafel." agreeably to this, andreas fabricius, in , called the "haustafel" a domestic table of works, _tabula operum domestica._ daniel kauzmann, in his _handbook_ ( sermons on the catechism) of , says: "it is called 'haustafel' of the christians because every christian should daily view it and call to mind therefrom his calling, as from a table which portrays and presents to every one what pertains to him. it teaches all the people who may be in a house what each one ought to do or to leave undone in his calling." ( .) in his _catechismus lutheri_ of polycarp leyser offers the following explanation: "why are these passages called a table? beyond doubt this is due to the fact that, from of old, good ordinances have been written and graven on tables. so did god, who prescribed his law to the jews in ten commandments on two tables. similarly solon wrote the laws of athens on tables. the romans also had their law of twelve tables brought from athens. and so, when the government to-day issues certain commands, it is customary to suspend them on tables, as also princes and lords suspend on tables their court rules. but why is it called 'haustafel' when it also treats of preachers and the government? the reason for this is given by st. paul, i tim. , where he calls the church a house of the living god. for as the housefather in a large house summons his servants and prescribes to each one what he is to do, so god is also wont to call into certain stations those who have been received into his house by holy baptism, and to prescribe to them in this table how each one in his calling shall conduct himself." ( .) concerning the purpose of the table of duties, albrecht remarks: "if i am correct, luther, by these additions, would especially inculcate that christianity, the essence of which is set forth in the preceding chief parts, must daily be practised." that is certainly correct, for the catechism must not only be learned, but lived. and the table of duties emphasizes the great truth, brought to light again by luther, that christianity does not consist in any peculiar form of life; as romish priests, monks, and nuns held, who separated themselves from the world outwardly, but that it is essentially faith of the heart, which, however, is not to flee into cloisters and solitudes but courageously and cheerfully to plunge into practical life with its natural forms and relations as ordained by creation, there to be tried as well as glorified. in his _admonition to the clergy,_ , luther says: "furthermore, by such abominable doctrine all truly good works which god appointed and ordained were despised and utterly set at naught [by the papists]. for instance, lord, subject, father, mother, son, daughter, servant, maid were not regarded as good works, but were called worldliness, dangerous estates, and lost works." (w. , , .) the table of duties is a protest against such perverted views. for here luther considers not only the calling of preachers and teachers, but also all those of government and subjects, of fathers, mothers, and children, of masters and servants, of mistresses and maids, of employees and employers, as "holy orders and estates," in which a christian may live with a good conscience, and all of which the catechism is to permeate with its truths. "out into the stream of life with the catechism you have learned!" such, then, is the admonition which, in particular, the table of duties adds to the preceding parts of the catechism. . symbolical authority of catechisms. the symbolical authority of luther's catechisms must be distinguished from the practical use to which they were put in church, school, and home. as to his doctrine, luther knew it to be the pure truth of the divine word. hence he could not but demand that every one acknowledge it. self-evidently this applies also to the doctrinal contents of the catechisms. luther, however, did not insist that his catechisms be made the books of instruction in church, school, and home; he only desired and counseled it. if for the purpose of instruction the form of his small catechism did not suit any one, let him, said luther, choose another. in the preface to the small catechism he declared: "hence, choose whatever form you think best, and adhere to it forever." again, "take the form of these tables or some other short, fixed form of your choice, and adhere to it without the change of a single syllable." self-evidently luther is here not speaking of the doctrine of the catechism, but of the form to be used for instruction. and with respect to the latter he makes no demands whatever. however, the contents of these books and the name of the author sufficed to procure for them the widest circulation and the most extensive use. everywhere the doors of churches, schools, and homes were opened to the writings of luther. the tables had hardly been published when catechism instruction already generally was given according to luther's explanation. the church regulations, first in saxony, then also in other lands, provided that luther's small catechism be memorized word for word, and that preaching be according to the large catechism. the church order of henry the pious, , declares: "there shall not be taught a different catechism in every locality, but one and the same form, as presented by dr. martin luther at wittenberg, shall be observed everywhere." in the ministers of allstaedt were ordered "to preach according to luther's large catechism." (kolde, .) the authority of the catechisms grew during the controversies after luther's death, when the faithful lutherans appealed to the smalcald articles and especially to luther's catechisms. the lueneburg articles of designate them, together with the smalcald articles, as the correct "explication and explanation" of the true sense of the augustana. the _corpus doctrinae pomeranicum_ of declares that "the sum of christian and evangelical doctrine is purely and correctly contained in luther's catechisms." their authority as a genuinely lutheran norm of doctrine increased when the reformed of germany, in , made the heidelberg catechism their particular confession. like the smalcald articles, luther's catechisms achieved their symbolical authority by themselves, without resolutions of princes estates, and theologians. the thorough declaration of the formula of concord is merely chronicling actual facts when it adopts the catechisms for this reason: "because they have been unanimously approved and received by all churches adhering to the augsburg confession, and have been publicly used in churches, schools, and homes, and, moreover, because the christian doctrine from god's word is comprised in them in the most correct and simple way, and, in like manner, is explained, as far as necessary for simple laymen." ( , .) the epitome adds: "and because such matters concern also the laity and the salvation of their souls, we also confess the small and large catechisms of dr. luther as they are included in luther's works, as the bible of the laity, wherein everything is comprised which is treated at greater length in holy scripture, and is necessary for a christian man to know for his salvation." ( , .) . enemies and friends of small catechism. in recent times liberal german theologians, pastors, and teachers have endeavored to dislodge luther's small catechism from its position in church, school, and home. as a rule, these attacks were made in the name of pedagogy; the real cause, however, were their liberal dogmatical views. the form was mentioned and assailed, but the contents were meant. as a sample of this hostility we quote the pedagog, philologian, and historian dr. ludwig gurlitt (_die zukunft,_ vol. , no. , p. ): "at the beginning of the sixteenth century," he says, "a monk eloped from a cloister and wrote a religious book of instruction for the german children. at the time it was a bold innovation, the delight of all freethinkers and men of progress, of all who desired to serve the future. this book, which will soon celebrate its five-[four-]hundredth anniversary, is still the chief book of instruction for german children. true, its contents already are so antiquated that parents reject almost every sentence of it for themselves; true, the man of today understands its language only with difficulty--what of it, the children must gulp down the moldy, musty food. how we would scoff and jeer if a similar report were made about the school system of china! to this lutheran catechism, which i would best like to see in state libraries only, are added many antiquated hymns of mystical turgidity, which a simple youth, even with the best will does not know how to use. all outlived! faith in the bible owes its existence only to the tough power and law of inertia. it is purely mechanical thinking and speaking which the schoolmaster preaches to them and pounds into them. we continue thus because we are too indolent to fight, or because we fear an enlightened people." the best refutation of such and similar aspersions is a reference to the enormous circulation which luther's small catechism has enjoyed, to its countless editions, translations, elaborations, and its universal use in church, school, and home for four centuries. thirty-seven years after the publication of luther's catechisms, mathesius wrote: "praise god it is said that in our times over one hundred thousand copies have been printed and used in great numbers in all kinds of languages in foreign lands and in all latin and german schools." and since then, down to the present day, millions and millions of hands have been stretched forth to receive luther's catechetical classic. while during the last four centuries hundreds of catechisms have gone under, luther's enchiridion is afloat to-day and is just as seaworthy as when it was first launched. a person, however, endowed with an average measure of common sense will hardly be able to believe that the entire lutheran church has, for four centuries, been so stupid as would have been the case if men of dr. gurlitt's stripe had spoken only half the truth in their criticisms. moreover, the number of detractors disappears in the great host of friends who down to the present day have not tired of praising the catechisms, especially the enchiridion. they admire its artistic and perfect form; its harmonious grouping, as of the petals of a flower, the melody and rhythm of its language, notably in the explanation of the second article, its clarity, perspicuity, and popularity; its simplicity, coupled with depth and richness of thought; the absence of polemics and of theological terminology, etc. however, with all this and many other things which have been and might be said in praise of the catechism, the feature which made it what it truly was, a great deed of the reformation, has not as yet been pointed out. luther paulinized, evangelicalized, the catechism by properly setting forth in his explanations the _finis historiae,_ the blessed meaning of the great deeds of god, the doctrine of justificaiton. indeed, also luther's catechism is, in more than one way, conditioned by its times, but in its kernel, in its doctrine, it contains, as albrecht puts it, "timeless, never-aging material. for in it pulsates the heartbeat of the primitive christian faith, as witnessed by the apostles, and experienced anew by the reformer." ( .) this, too, is the reason why luther's enchiridion is, indeed, as g. v. zezschwitz remarks, "a booklet which a theologian never finishes learning, and a christian never finishes living." . evaluation of small catechism. luther himself reckoned his catechisms among his most important books. in his letter to wolfgang capito, july , , he writes: "i am quite cold and indifferent about arranging my books, for, incited by a saturnine hunger, i would much rather have them all devoured, _eo quod saturnina fame percitus magis cuperem eos omnes devoratos._ for none do i acknowledge as really my books, except perhaps _de servo arbitrio_ and the catechism." (enders, , .) justus jonas declares: "the catechism is but a small booklet, which can be purchased for six pfennige but six thousand worlds could not pay for it." he believed that the holy ghost inspired the blessed luther to write it. mathesius says "if in his career luther had produced and done no other good thing than to give his two catechisms to homes, schools, and pulpits, the entire world could never sufficiently thank or repay him for it." j. fr. mayer: "_tot res quot verba. tot utilitates, quot apices complectens. pagellis brevis, sed rerum theologicarum amplitudine incomparabilis._ as many thoughts as words; as many uses as there are characters in the book. brief in pages, but incomparable in amplitude of theological thoughts." in his dedicatory epistle of , to chemnitz's _loci,_ polycarp leyser says: "that sainted man, martin luther, never took greater pains than when he drew up into a brief sum those prolix expositions which he taught most energetically in his various books.... therefore he composed the short catechism, which is more precious than gold or gems, in which the pure doctrine of the prophets and apostles (_prophetica et apostolica doctrinae puritas_) is summed up into one integral doctrinal body, and set forth in such clear words that it may justly be considered worthy of the canon (for everything has been drawn from the canonical scriptures). i can truthfully affirm that this very small book contains such a wealth of so many and so great things that, if all faithful preachers of the gospel during their entire lives would do nothing else in their sermons than explain aright to the common people the secret wisdom of god comprised in those few words and set forth from the divine scriptures the solid ground upon which each word is built they could never exhaust this immense abyss." leopold von ranke, in his _german history of the time of the reformation,_ , declares: "the catechism which luther published in , and of which he said that he, old doctor though he was, prayed it, is as childlike as it is deep, as comprehensible as it is unfathomable, simple, and sublime. blessed is the man who nourishes his soul with it, who adheres to it! he has imperishable comfort in every moment: under a thin shell the kernel of truth, which satisfies the wisest of the wise." loehe, another enthusiastic panegyrist of luther, declares: "the small lutheran catechism can be read and spoken throughout with a praying heart; in short, it can be prayed. this can be said of no other catechism. it contains the most definitive doctrine, resisting every perversion, and still it is not polemical--it exhales the purest air of peace. in it is expressed the manliest and most developed knowledge, and yet it admits of the most blissful contemplation the soul may wish for. it is a confession of the church, and of all, the best known, the most universal, in which god's children most frequently meet in conscious faith, and still this universal confession speaks in a most pleasing personal tone. warm, hearty, childlike, yet it is so manly, so courageous, so free the individual confessor speaks here. of all the confessions comprised in the concordia of , this is the most youthful, the clearest, and the most penetrating note in the harmonious chime, and, withal, as rounded and finished as any. one may say that in it the firmest objectiveness appears in the garb of the most pleasing subjectiveness." schmauk writes: "the small catechism is the real epitome of lutheranism in the simplest, the most practical, the most modern and living, and, at the same time, the most radical form. it steers clear of all obscure historical allusions; it contains no condemnatory articles, it is based on the shortest and the oldest of the ecumenical symbols. it is not a work for theologians, but for every lutheran; and it is not nearly as large as the augsburg confession." (_conf. prin.,_ .) mcgiffert says: "in appeared his [luther's] large and small catechisms, the latter containing a most beautiful summary of christian faith and duty, wholly devoid of polemics of every kind, and so simple and concise as to be easily understood and memorized by every child. it has formed the basis of the religious education of german youth ever since. though preceded by other catechisms from the pen of this and that colleague or disciple, it speedily displaced them all, not simply because of its authorship, but because of its superlative merit, and has alone maintained itself in general use. the versatility of the reformer in adapting himself with such success to the needs of the young and immature is no less than extraordinary. such a little book as this it is that reveals most clearly the genius of the man." (_life of luther,_ .) o. albrecht writes: "reverently adhering to the churchly tradition and permeating it with the new understanding of the gospel, such are the characteristics of luther's catechisms, especially the small catechism." "on every page new and original features appear beside the traditional elements." "the essential doctrinal content of the booklet is thoroughly original; in it luther offered a carefully digested presentation of the essence of christianity, according to his own understanding as the reformer, in a manner adapted to the comprehension of children--a simple, pithy description of his own personal christian piety, without polemics and systematization, but with the convincing power of experienced truth." (w. , , .)--similar testimonies might easily be multiplied and have been collected and published repeatedly. the best praise, however, comes from the enemy in the form of imitation or even verbal appropriation. albrecht says: "old catholic catechetes, and not the worst, have not hesitated to draw on luther's large catechism. if one peruses the widely spread catechism of the dominican monk john dietenberger, of (reprinted by maufang in his work on the catholic catechisms of the sixteenth century, ), one is frequently edified and delighted by the diligence with which, besides older material, luther's large and small catechisms, as well as the nuernberg catechism-sermons of , have been exploited" (w. , , .) . literary merit of small catechism. moenckeberg remarks: the small catechism betrays "the imperfection of the haste in which it had to be finished." as a matter of fact, however, luther, the master of german, paid much attention also to its language in order, by pithy brevity and simple, attractive form, to make its glorious truths the permanent property of the children and unlearned who memorized it. in his publication "_zur sprache und geschichte des kleinen katechismus luthers,_ concerning the language and history of luther's small catechism," , j. gillhoff writes: "here, if ever, arose a master of language, who expressed the deepest mysteries in sounds most simple. here, if ever, there was created in the german language and spirit, and in brief compass, a work of art of german prose. if ever the gods blessed a man to create, consciously or unconsciously, on the soil of the people and their needs, a perfect work of popular art in the spirit of the people and in the terms of their speech, to the weal of the people and their youth throughout the centuries, it was here. the explanation of the second article is one of the chief creations of the home art of german poetry. and such it is, not for the reason that it rises from desert surroundings, drawing attention to itself alone, but because it sums up and crowns the character of the book throughout." ( .) speaking in particular of the second article, bang, in , said in his lecture "_luthers kleiner katechismus, ein kleinod der volksschule_ --luther's small catechism, a jewel of the public schools": "the catechism is precious also for the reason that luther in the explanations strikes a personal, subjective, confessional note. when at home i read the text of the second article in silence, and then read luther's explanation aloud, it seems to me as if a hymn rushing heavenward arises from the lapidary record of facts. it is no longer the language of the word, but of the sound as well. the text reports objectively, like the language of a roman, writing tables of law. the explanation witnesses and confesses subjectively. it is christianity transformed into flesh and blood. it sounds like an oath of allegiance to the flag. in its ravishing tone we perceive the marching tread of the myriads of believers of nineteen centuries; we see them moving onward under the fluttering banner of the cross in war, victory, and peace. and we, too, by a power which cannot be expressed in words, are drawn into the great, blessed experience of our ancestors and champions. who would dare to lay his impious hands on this consecrated, inherited jewel, and rob the coming generations of it?!" ( .) x. the smalcald war and the augsburg and leipzig interims. . bulwark of peace removed. luther died on the day of concordia, february , . with him peace and concord departed from the lutheran church. his death was everywhere the signal for action against true lutheranism on the part of both its avowed enemies and false brethren. as long as that hero of faith and prayer was still living, the weight of his personal influence and authority proved to be a veritable bulwark of peace and doctrinal purity against the enemies within as well as without the church. though enemies seeking to devour had been lurking long ago, the powerful and commanding personality of luther had checked all forces making for war from without and for dissension from within. the emperor could not be induced to attack the lutherans. he knew that they would stand united and strong as long as the hero of the reformation was in their midst. nor were the false brethren able to muster up sufficient courage to come out into the open and publish their errors while the voice of the lion was heard. but no sooner had luther departed than strife began its distracting work. war, political as well as theological, followed in the wake of his death. from the grave of the fallen hero a double specter began to loom up. pope and emperor now joined hands to crush protestantism by brute force as they had planned long ago. the result was the smalcald war. the secret enemies which lutheranism harbored within its own bosom began boldly to raise their heads. revealing their true colors and coming out in the open with their pernicious errors, they caused numerous controversies which spread over all germany (saxony, the cradle of the reformation, becoming the chief battlefield), and threatened to undo completely the blessed work of luther, to disrupt and disintegrate the church, or to pervert it into a unionistic or reformed sect. especially these discreditable internal dissensions were a cause of deep humiliation and of anxious concern to all loyal lutherans. to the romanists and reformed, however, who united in predicting the impending collapse of lutheranism, they were a source of malicious and triumphant scoffing and jeering. a prominent theologian reported that by matters had come to such a pass in germany that the old lutheran doctrine was publicly proclaimed only in relatively few places. in the palatinate public thanks were rendered to god in the churches that also electoral saxony was now about to join them. the jesuits insisted that, having abandoned the doctrine of the real presence in the lord's supper, the lutherans were no longer genuine lutherans and hence no more entitled to the privileges guaranteed by the peace of augsburg ( ). that the final result of this turmoil, political as well as theological, proved a blessing to the lutheran church must be regarded and ever gratefully remembered as a special grace and a remarkable favor of almighty god. . luther foretold coming distress. though fully conscious of the gravity of the political and theological situation, and convinced that war and dissensions were bound to come, luther was at the same time confident that it would not occur during his life. with respect to the coming war he said: "with great earnestness i have asked god, and still pray daily, that he would thwart their [the papists'] plan and suffer no war to come upon germany during my life. and i am confident that god surely hears such prayer of mine, and i know that there will be no war in germany as long as i shall live." (st. l. , .) in his commentary on the book of genesis he wrote: "it is a great consolation when he says (is. , ) that the righteous are taken away from the evil to come. thus we, too, shall die in peace before misfortune and misery overtake germany." (st. l. , .) luther spoke frequently also of the impending doctrinal dissensions. as early as he declared that the gospel would abide only a short time. "when the present pious, true preachers will be dead," said he, "others will come who will preach and act as it pleases the devil." ( , .) in he said in a sermon preached at wittenberg: "up to this time you have heard the real, true word; now beware of your own thoughts and wisdom. the devil will kindle the light of reason and lead you away from the faith, as he did the anabaptists and sacramentarians.... i see clearly that, if god does not give us faithful preachers and ministers, the devil will tear our church to pieces by the fanatics (_rottengeister_), and will not cease until he has finished. such is plainly his object. if he cannot accomplish it through the pope and the emperor, he will do it through those who are [now] in doctrinal agreement with us.... therefore pray earnestly that god may preserve the word to you, for things will come to a dreadful pass." ( , . .) reading the signs of the times, melanchthon also realized that luther's prophecies would be fulfilled. his address to the students of wittenberg university, on february , , in which he announced the death of luther, concludes: "_obiit auriga et currus israel._ he is dead, the chariot of israel and the horsemen thereof, who guided the church in this last old age of the world. for the doctrine of the forgiveness of sins and of faith in the son of god was not discovered by human sagacity, but revealed by god through this man. let us therefore love his memory and his teaching, and may we be all the more humble and ponder the terrible calamity and the great changes which will follow this misfortune." (_c. r._ , .) nor were these prophecies of luther mere intuitions or deductions based on general reflections only. they were inductions from facts which he had not failed to observe at wittenberg, even in his immediate surroundings. seckendorf relates that luther, when sick at smalcald in , told the elector of saxony that after his death, discord would break out in the university of wittenberg and that his doctrine would be changed. (_comm. de lutheranismo_ , .) in his preface to luther's table talk, john aurifaber reports that luther had frequently predicted that after his death his doctrine would wane and decline because of false brethren, fanatics, and sectarians, and that the truth, which in had been placed on a pinnacle at augsburg, would descend into the valley, since the word of god had seldom flourished more than forty years in one place. (richard, _conf. hist_., .) stephanus tucher, a faithful lutheran preacher of magdeburg, wrote in : "doctor martin luther, of sainted memory, has frequently repeated before many trustworthy witnesses, and also before doctor augustine schurf, these words: 'after my death not one of these [wittenberg] theologians will remain steadfast.'" tucher adds: "this i have heard of doctor augustine schurf not once, but frequently. therefore i also testify to it before christ, my lord, the righteous judge," etc. (st. l. , ; walther, _kern und stern,_ .) it was, above all, the spirit of indifferentism toward false doctrine, particularly concerning the lord's supper, which luther observed and deplored in his wittenberg colleagues: melanchthon, bugenhagen, cruciger, eber, and major. shortly before his last journey to eisleben he invited them to his house, where he addressed to them the following solemn words of warning: they should "remain steadfast in the gospel; for i see that soon after my death the most prominent brethren will fall away. i am not afraid of the papists," he added, "for most of them are coarse, unlearned asses and epicureans; but our brethren will inflict the damage on the gospel; for 'they went out from us, but they were not of us' ( john , ); they will give the gospel a harder blow than did the papists." about the same time luther had written above the entrance to his study: "our professors are to be examined on the lord's supper." when major, who was about to leave for the colloquy at regensburg, entered and inquired what these words signified, luther answered: "the meaning of these words is precisely what you read and what they say; and when you and i shall have returned, an examination will have to be held, to which you as well as others will be cited." major protested that he was not addicted to any false doctrine. luther answered: "it is by your silence and cloaking that you cast suspicion upon yourself. if you believe as you declare in my presence, then speak so also in the church, in public lectures, in sermons, and in private conversations, and strengthen your brethren, and lead the erring back to the right path, and contradict the contumacious spirits; otherwise your confession is sham pure and simple, and worth nothing. whoever really regards his doctrine, faith and confession as true, right, and certain cannot remain in the same stall with such as teach, or adhere to, false doctrine; nor can he keep on giving friendly words to satan and his minions. a teacher who remains silent when errors are taught, and nevertheless pretends to be a true teacher, is worse than an open fanatic and by his hypocrisy does greater damage than a heretic. nor can he be trusted. he is a wolf and a fox, a hireling and a servant of his belly, and ready to despise and to sacrifice doctrine, word, faith, sacrament, churches, and schools. he is either a secret bedfellow of the enemies or a skeptic and a weathervane, waiting to see whether christ or the devil will prove victorious; or he has no convictions of his own whatever, and is not worthy to be called a pupil, let alone a teacher; nor does he want to offend anybody, or say a word in favor of christ, or hurt the devil and the world." (walther, f.) . unfortunate issue of smalcald war. all too soon the predictions of luther, and the fears expressed by melanchthon and others, were realized. june , , four months after luther's death, pope and emperor entered into a secret agreement to compel the protestants by force of arms to acknowledge the decrees of the council of trent, and to return to the bosom of the roman church. the covenant provided that, "in the name of god and with the help and assistance of his papal holiness, his imperial majesty should prepare himself for war, and equip himself with soldiers and everything pertaining to warfare against those who objected to the council, against the smalcald league, and against all who were addicted to the false belief and error in germany, and that he do so with all his power and might in order to bring them back to the old [papal] faith and to the obedience of the holy see." the pope promised to assist the emperor with , krontaler, more than , italian soldiers, and quite a number of horsemen. he furthermore permitted the emperor to appropriate, for the purpose of this war, one half of the total income of the church property in spain and , krontaler from the revenue of the spanish cloisters. while the emperor endeavored to veil the real purpose of his preparations, the pope openly declared in a bull of july , : "from the beginning of our papacy it has always been our concern how to root out the weeds of godless doctrines which the heretics have sowed throughout germany.... now it has come to pass that, by the inspiration of the holy ghost, our dearest son in christ, charles, the roman emperor, has decided to employ the sword against these enemies of god. and for the protection of religion we intend to promote this pious enterprise with all our own and the roman church's possessions. accordingly, we admonish all christians to assist in this war with their prayers to god and their alms, in order that the godless heresy may be rooted out and the dissension removed.... to each and all who do these things we grant the most complete indulgence and remission of all their sins." (st. l. , ff. walther, .) the smalcald war, so called because it was directed against the smalcald league, was easily won by the emperor. among the causes of this unfortunate issue were the neutral attitude of joachim ii of brandenburg and of other lutheran princes, and especially the treachery of the ambitious and unscrupulous maurice, duke of saxony and nephew of elector john frederick of saxony, who, in order to gain the electorate of saxony, had made a secret agreement with the emperor according to which he was to join his forces with those of the emperor against the lutherans. the decisive battle was fought at muehlberg on the elbe, april , . it proved to be a crushing defeat for the protestants. the elector himself was taken captive, treated as a rebel, and sentenced to death. the sentence was read to him while he was playing chess with his fellow-captive, duke ernest of lueneburg. john frederick answered, he did not believe that the emperor would deal so severely with him; if, however, he were in earnest, they should let him know that he might order his affairs with his wife and children. he then calmly turned to the duke, saying: "let us continue the game; it's your move." (jaekel, _g. d. ref._ l, .) the day after the battle at muehlberg, torgau fell into the hands of the emperor; and when he threatened to execute the elector, having already erected a scaffold for this purpose, wittenberg, too, though well protected by , soldiers, signed a capitulation on may , in order to save the elector's life. on the d of may, wittenberg was occupied by the emperor. here charles, when standing at the grave of luther, and urged to have the body of "the heretic" exhumed, spoke the memorable words that he was warring not with the dead, but with the living. the death-sentence was rescinded, but, apart from other cruel conditions forced upon the elector, he was compelled to resign in favor of maurice and promise to remain in captivity as long as the emperor should desire. his sons were granted the districts of weimar, jena, eisenach, and gotha. philip of hesse surrendered without striking a blow, and was likewise treacherously held in captivity and humiliated in every possible way by the emperor. the imperial plenipotentiaries had assured the landgrave that he would not be imprisoned. afterwards, however, the words in the document, "not any bodily captivity--_nit eenige leibesgefangenschaft,_" were fraudulently changed by granvella to read, "not eternal captivity--_nit ewige leibesgefangenschaft_" (marheineke, _g. d. deut. ref._ , .) the sons of the landgrave remained in possession of his territory. thus all of southern and, barring a few cities, also all of northern germany was conquered by charles. everywhere the lutherans were at the tender mercy of the emperor, whose undisputed power struck terror into all germany. . the augsburg interim. the first step to reduce the lutherans to obedience to the pope was the so-called augsburg interim. it was proclaimed by the emperor at augsburg on may , , as the law of the empire under the title: "der roemischen kaiserlichen majestaet erklaerung wie es der religion halben im heiligen reich bis zu austrag des gemeinen concilii gehalten werden soll." the people were also forbidden to teach, write, or preach against the document. the interim had been prepared by the papal bishops julius pflug and michael helding and the court-preacher of elector joachim of brandenburg, john agricola, a man with whom luther had, already since , refused to have any further intercourse owing to his insincerity and duplicity. "i go forth as the reformer of all germany," agricola boasted when he left berlin to attend the diet at augsburg, which was to open september , . after the diet he bragged that in augsburg he had flung the windows wide open for the gospel; that he had reformed the pope and made the emperor a lutheran, that a golden time had now arrived, for the gospel would be preached in all europe; that he had not only been present, but had presided at the drafting of the interim; that he had received crowns from the emperor and from king ferdinand, etc. (preger, _m. flacius illyricus,_ , .) the document, prepared at the command of the emperor, was called interim because its object was to regulate the church affairs until the religious controversy would be finally settled by the council of trent, to the resolutions of which the lutherans were required to submit. it was, however, essentially papal. for the time being, indeed, it permitted protestant clergymen to marry, and to celebrate the lord's supper in both kinds, but demanded the immediate restoration of the romish customs and ceremonies, the acknowledgment of papal supremacy _iure divino,_ as well as the jurisdiction of the bishops, and the adoption of articles in which the doctrines were all explained in the sense of the catholic dogmas, and in which truth and falsehood, in general, were badly mingled. transubstantiation, the seven sacraments, and other papal errors were reaffirmed, while lutheran tenets, such as the doctrine of justification by faith alone, were either denied or omitted. and from the fact that this interim was nevertheless condemned by the pope and the romanists, who demanded an unqualified, blind, and unconditional submission, the lutherans could infer what they were to expect after consenting to these interimistic provisions. the general conviction among catholics as well as protestants was that the interim was but the first step to a complete return to romanism. indeed, soon after its promulgation, the catholic electors of mainz and koeln endeavored to rob the lutherans also of the use of the cup and of the marriage of the priests. the elector of mainz declared all such marriages void and their children bastards. (jaekel, .) in the most important point, the doctrine of justification, the augsburg interim not only omitted the _sola fide,_ but clearly taught that justification embraces also renewal. when god justifies a man, the interim declared, he does not only absolve him from his guilt, but also "makes him better by imparting the holy ghost, who cleanses his heart and incites it through the love of god which is shed abroad in his heart." (frank, _theologie d. konkordienformel,_ , .) a man "is absolved from the guilt of eternal damnation and renewed through the holy spirit and thus an unjust man becomes just." ( .) again: "this faith obtains the gift of the holy ghost, by which the love of god is shed abroad in our hearts; and after this has been added to faith and hope, we are truly justified by the infused righteousness which is in man; for this righteousness consists in faith, hope, and love." ( .) in southern germany, charles v and his italian and spanish troops, employing brute force, succeeded in rigidly enforcing the interim outwardly and temporarily. free cities rejecting it were deprived of their liberties and privileges. constance, having fallen after a heroic defense, was annexed to austria. magdeburg offered the longest resistance and was outlawed three times. defiantly its citizens declared: "we are saved neither by an interim nor by an exterim, but by the word of god alone." (jaekel , .) refractory magistrates were treated as rebels. pastors who declined to introduce the interim were deposed, some were banished, others incarcerated, still others even executed. in swabia and along the rhine about four hundred ministers were willing to suffer imprisonment and banishment rather than conform to the interim. they were driven into exile with their families, and some of them were killed. when jacob sturm of augsburg presented his grievances to granvella, the latter answered: "if necessary, one might proceed against heretics also with fire." "indeed," sturm retorted, "you may kill people by fire, but even in this way you cannot force their faith." ( .) bucer and fagius, preachers in augsburg, left for england. musculus was deposed because he had preached against the interim. osiander was compelled to leave nuernberg, erhard schnepf, wuerttemberg. among the fugitives eagerly sought throughout germany by the imperial henchmen was brenz in schwaebisch-hall, the renowned theologian of wuerttemberg, who spoke of the interim only as "interitus, ruin." (_c. r._ , .) the tombstone of brenz bears the inscription: "_voce, stylo, pietate, fide, ardore probatus_--renowned for his eloquence, style, piety, faithfulness, and ardor." (jaekel, .) a prize of , gulden was offered for the head of caspar aquila, who was one of the first to write against the interim. (preger , .) of course, by persecuting and banishing their ministers, the emperor could not and did not win the people. elector frederick ii of the palatinate consented to introduce the interim. but even in southern germany the success of the emperor was apparent rather than real. the churches in augsburg, ulm, and other cities stood empty as a silent protest against the interim and imperial tyranny. in northern germany the emperor met with more than a mere passive resistance on the part of the people as well as the preachers. the interim was regarded as a trap for the lutherans. the slogan ran: "there is a rogue behind the interim! _o selig ist der mann, der gott vertrauen kann und willigt nicht ins interim, denn es hat den schalk hinter ihm_!" the interim was rejected in brunswick, hamburg, luebeck, lueneburg, goslar, bremen, goettingen, hannover, einbeck, eisleben, mansfeld, stolberg, schwarzburg, hohenstein, halle, etc. joachim of brandenburg endeavored to introduce it, but soon abandoned these efforts. at a convent of preachers assembled in berlin for the purpose of subscribing to the interim, an old minister whose name was leutinger, arose and declared in the presence of agricola, the coauthor of the interim: "i love agricola, and more than him i love my elector; but my lord jesus christ i love most," and saying this, he cast the document handed him for subscription into the flames of the fire burning in the hearth. before this, margrave hans, of kuestrin, had flung away the pen handed him for the subscription of the infamous document, saying: "i shall never adopt this poisonous concoction, nor submit to any council. rather sword than pen; blood rather than ink!" the three counts of mansfeld, hans jorge, hans albrecht, and hans ernest, declared in a letter of august , , to the emperor: "most gracious emperor and lord! as for our government, the greater part of the people are miners, who have not much to lose and are easily induced to leave. nor are they willing to suffer much coercion. yet the welfare of our whole government depends upon them. besides, we know that, if we should press the matter, all of the preachers would leave, and the result would be a desolation of preaching and of the sacraments. and after losing our preachers, our own lives and limbs would not be safe among the miners, and we must needs expect a revolt of all the people." (walther f.) thus the interim before long became a dead letter throughout the greater part of germany. . attitude of john frederick toward interim. in order to obtain his liberty, the vacillating philip of hesse, though he had declined to submit to the resolutions of the council of trent, declared himself willing to adopt the interim. "it is better," he is reported to have said, "to hear a mass than to play cards," etc. (jaekel , . .) special efforts were also made by the emperor to induce john frederick to declare his submission to the council and to sanction the interim. but the elector solemnly protested that this was impossible for him. all attempts to induce him to abandon his religious convictions met with quiet but determined resistance. one of the cruel conditions under which the emperor was willing to rescind the death-sentence passed on the elector was, that he should consent to everything the emperor or the council would prescribe in matters of religion. but the elector declared: "i will rather lose my head and suffer wittenberg to be battered down than submit to a demand that violates my conscience. _lieber will ich meinen kopf verlieren und wittenberg zusammenschiessen lassen, als eine forderung eingehen, die mein gewissen verletzt._" ( , .) through granvella the emperor promised the elector liberty if he would sign the interim. but again the elector declared decidedly that this was impossible for him. in a written answer to the emperor the ex-elector declared, boldly confessing his faith: "i cannot refrain from informing your majesty that since the days of my youth i have been instructed and taught by the servants of god's word, and by diligently searching the prophetic and apostolic scriptures i have also learned to know, and (this i testify as in the sight of god) unswervingly to adhere in my conscience to this, that the articles composing the augsburg confession, and whatever is connected therewith, are the correct, true, christian, pure doctrine, confirmed by, and founded in, the writings of the holy prophets and apostles, and of the teachers who followed in their footsteps, in such a manner that no substantial objection can be raised against it.... since now in my conscience i am firmly persuaded of this, i owe this gratefulness and obedience to god, who has shown me such unspeakable grace, that, as i desire to obtain eternal salvation and escape eternal damnation, i do not fall away from the truth of his almighty will which his word has revealed to me, and which i know to be the truth. for such is the comforting and also the terrible word of god: 'whosoever therefore shall confess me before men, him will i confess also before my father which is in heaven. but whosoever shall deny me before men, him will i also deny before my father which is in heaven,' if i should acknowledge and adopt the interim as christian and godly, i would have to condemn and deny against my own conscience, knowingly and maliciously, the augsburg confession, and whatever i have heretofore held and believed concerning the gospel of christ, and approve with my mouth what i regard in my heart and conscience as altogether contrary to the holy and divine scriptures. this, o my god in heaven, would indeed be misusing and cruelly blaspheming thy holy name,... for which i would have to pay all too dearly with my soul. for this is truly the sin against the holy ghost concerning which christ says that it shall never be forgiven, neither in this nor in the world to come, _i.e._, in eternity." (walther, .) the emperor was small enough to punish the heroic refusal and bold confession of the elector by increasing the severity of his imprisonment. for now he was deprived of luther's writings and even of the bible. but the elector, who drew the line of submission at his conscience and faith, declared, "that they were able indeed to deprive him of the books, but could not tear out of his heart what he had learned from them." and when musculus and the lutheran preachers of augsburg whom the emperor had banished because of their refusal to introduce the interim, took leave of the elector, the latter said: "though the emperor has banished you from the realm, he has not banished you from heaven. surely, god will find some other country where you may preach his word." (jaekel. .) . melanchthon's attitude toward the interim. in the beginning, melanchthon, too, assumed an attitude of defiance over against the augsburg interim. especially among his friends and in his private letters he condemned it. in several letters, also to elector maurice, he and his wittenberg colleagues declared that they disapproved of the document, and that the doctrine must not be denied, changed, nor falsified. (_c. r._ , . .) april , he wrote to camerarius that the interim corrupted the truth in the doctrine of justification, and that he was unable to assent to its sophisms. ( . .) april , : "the manifest facts teach that efforts at conciliation with our persecutors are vain. even though some kind of concord is patched up, still a peace will be established such as exists between wolves and lambs. _etiam cum sarcitur concordia qualiscumque, tamen pax constituitur, qualis est inter lupos et agnos._" (_c. r._ , ; frank , .) in a letter to christian, king of denmark (june , ), he said that the interim "confirmed and reestablished many papal errors and abuses," and that the "abominable book would cause many dissensions in the german nation." (_c. r._ , .) june he wrote with reference to the interim: "i shall not change the doctrine of our churches, nor assent to those who do." ( .) july , to the margrave john of brandenburg: "as for my person i do not intend to approve of this book, called interim, for which i have many weighty reasons, and will commend my miserable life to god, even if i am imprisoned or banished." ( , .) in a letter of august he speaks of the corruptions "which are found in the augsburg sphinx," and declares that he is determined faithfully to guard the doctrine of the gospel. ( .) august , , he wrote to medler: "brenz, nopus [noppius], musculus, learned, pious, and most deserving men, have been driven from their churches, and i hear that everywhere others are being expelled from other places,--and islebius [agricola] is shouting that this is the way to spread the gospel." ( .) in a criticism of the augsburg interim published in the beginning of july, , melanchthon declared: "although war and destruction are threatened, it is, nevertheless, our duty to regard the word of god as higher; that is to say, we must not deny what we know to be the truth of the gospel." on november , , he said before a convention of theologians: "remember that you are the guardians of truth, and consider what has been entrusted to you for preservation by god through the prophets and the apostles, and, last of all, through dr. luther. if that man were still living, the misfortune of a change of doctrine would not be threatening us; but now that there is no one who is clothed with the authority which he had, now that there is no one who warns as he was wont to do, and many are accepting error for truth, the churches are brought to ruin, the doctrine heretofore correctly transmitted is distorted, idolatrous customs are established, fear, doubt, and strife are reigning everywhere." (walther, .) however, though melanchthon disapproved of the imperial interim, he was afraid to antagonize it openly and unflinchingly. yet it was just such a public and decided testimony that was needed, and everywhere expected of melanchthon; for he was generally regarded as the logical and lawful successor of luther and as the theological leader of the church. july , , aquila wrote: "what shall i say of the arch-knave eisleben, agricola? he said: 'the interim is the best book and work making for unity in the whole empire and for religious agreement throughout all europe. for now the pope is reformed, and the emperor is a lutheran,'" imploring melanchthon to break his silence and sound the public warning, aquila continues: "thou holy man, answer and come to our assistance, defend the word and name of christ and his honor (which is the highest good on earth) against that virulent sycophant agricola, who is an impostor." ( , .) such were the sentiments of loyal lutherans everywhere. but melanchthon, intimidated by threats of the emperor, and fearing for his safety, turned a deaf ear to these entreaties. while the captive elector was determined to die rather than submit to the interim, and while hundreds of lutheran ministers were deposed, banished, imprisoned, and some of them even executed because of their devotion to the truth, melanchthon was unwilling to expose himself to the anger of the emperor. and before long his fear to confess and his refusal to give public testimony to the truth was followed by open denial. at the behest of elector maurice he consented to elaborate, as a substitute for the augsburg interim, a compromise document--the so-called leipzig interim. . melanchthon and the leipzig interim. after the victory of the emperor and the proclamation of the augsburg interim, maurice, the new-fledged elector, found himself in a dilemma. charles v urged him to set a good example in obeying and enforcing the interim. indebted as he was to the emperor for his electorate, he, to some extent, felt bound to obey him also in religious matters. at the same time, maurice was personally not at all in agreement with the radical augsburg interim and afraid of forfeiting the sympathies of both his old and new subjects on account of it. nor did he fail to realize the difficulties he would encounter in enforcing it. accordingly, he notified the emperor on may that he was not able to introduce the interim at present. soon after, he commissioned the wittenberg and leipzig theologians to elaborate, as a substitute for the augsburg interim, a compromise, more favorable and acceptable to his subjects. at the preliminary discussions, especially at pegau and celle, the theologians yielded, declaring their willingness to submit to the will of the emperor with respect to the reintroduction of romish ceremonies and to acknowledge the authority of the pope and bishops if they would tolerate the true doctrine. (preger , .) the final upshot of it all was the new interim, a compromise document, prepared chiefly by melanchthon and adopted december , , at leipzig. this "resolution of the diet at leipzig" was designated by its opponents the "leipzig interim." schaff remarks: "it was the mistake of his [melanchthon's] life, yet not without plausible excuses and incidental advantages. he advocated immovable steadfastness in doctrine [?], but submission in everything else for the sake of peace. he had the satisfaction that the university of wittenberg, after temporary suspension, was restored and soon frequented again by two thousand students. [the school was closed may and reopened october , .] but outside of wittenberg and saxony his conduct appeared treasonable to the cause of the reformation, and acted as an encouragement to an unscrupulous and uncompromising enemy. hence the venerable man was fiercely assailed from every quarter by friend and foe." (_creeds_ , .) it is generally held that fear induced melanchthon to condescend to this betrayal of lutheranism,--for such the leipzig interim amounted to in reality. and, no doubt, there is a good deal of truth in this assumption. for melanchthon had been told that because of his opposition to the augsburg interim the anger of the emperor was directed against him especially, and that he had already called upon maurice to banish this "arch-heretic." it certainly served the purpose of maurice well that he had to deal with melanchthon, whose fear and vacillation made him as pliable as putty, and not with luther, on whose unbending firmness all of his schemes would have foundered. however, it cannot have been mere temporary fear which induced melanchthon to barter away eternal truth for temporal peace. for the theologians of wittenberg and leipzig did not only identify themselves with the leipzig interim while the threatening clouds of persecution were hovering over them, but also afterwards continued to defend their action. when the representatives of the saxon cities protested against some of the provisions of the interim, they declared, on december , : "we have learned your request and are satisfied with the articles [leipzig interim] delivered, which not we alone, but also several other superintendents and theologians prepared and weighed well; therefore we are unable to change them. for they can well be received and observed without any violence to good conscience." (_c. r._ , .) it was as late as september, that melanchthon, though even then only in a qualified way, admitted that he had sinned in this matter, and should have kept aloof from the insidious counsels of the politicians. ( , .) indeed, in and the leipzig and wittenberg theologians still defended the position they had occupied during the interim. evidently, then apart from other motives of fear, etc., melanchthon consented to write the interim because he still believed in the possibility of arriving at an understanding with the romanists and tried to persuade himself that the emperor seriously sought to abolish prevailing errors and abuses, and because the theological views he entertained were not as far apart from those of the leipzig compromise as is frequently assumed. . provisions of leipzig interim. the professed object of the leipzig interim was to effect a compromise in order to escape persecution and desolation of the churches by adhering to the doctrine, notably of justification, but yielding in matters pertaining to ceremonies, etc. december , , melanchthon (in the name of george of anhalt) wrote to burchard concerning the interim adopted four days later: "they [maurice and the estates] hope to be able to ward off dangers if we receive some rites which are not in themselves vicious; and the charge of unjust obstinacy is made if in such things we are unwilling to contribute toward public tranquillity... in order, therefore, to retain necessary things, we are not too exacting with respect to such as are unnecessary, especially since heretofore these rites have, to a great extent, remained in the churches of these regions.... we know that much is said against this moderation, but the devastation of the churches, such as is taking place in swabia, would be a still greater offense." ( , ff.) the plan of melanchthon therefore was to yield in things which he regarded as unnecessary in order to maintain the truth and avoid persecution. as a matter of fact, however, the leipzig interim, too, was in every respect a truce over the corpse of true lutheranism. it was a unionistic document sacrificing lutheranism doctrinally as well as practically. the obnoxious features of the augsburg interim had not been eliminated, but merely toned down. throughout, the controverted doctrines were treated in ambiguous or false formulas. tschackert is correct in maintaining that, in the articles of justification and of the church, "the fundamental thoughts of the reformation doctrine were catholicized" by the leipzig interim. ( .) even the lutheran _sola_ (_sola fide,_ by faith alone) is omitted in the article of justification. the entire matter is presented in terms which romanists were able to interpret in the sense of their doctrine of "infused righteousness, _iustitia infusa._" faith is coordinated with other virtues, and good works are declared to be necessary to salvation. "justification by faith," says schmauk, "is there [in the leipzig interim] so changed as to mean that man is renewed by the holy spirit, and can fulfil righteousness with his works, and that god will, for his son's sake accept in believers this weak beginning of obedience in this miserable, frail nature." (_conf. prin.,_ .) furthermore, the leipzig interim indirectly admits the semi-pelagian teaching regarding original sin and free will, while other doctrines which should have been confessed are passed by in silence. it recognizes the supremacy of the pope, restores the power and jurisdiction of the bishops, acknowledges the authority of the council, approves of a number of ceremonies objectionable as such (_e.g._, the corpus christi festival), and advocates the reintroduction of these and others in order to avoid persecution and to maintain outward peace with the papists. self-evidently, in keeping with the interim, the pope also could no longer be regarded as, and publicly declared to be, the antichrist. in flacius wrote that at that time the suspected lutherans did not consider the pope the antichrist. simon musaeus and others were banished because they refused to eliminate the hymn "erhalt uns, herr, bei deinem wort" from their services. (walther, .)--such, then, being the character of the leipzig interim, it stands to reason that this document, adopted as it was by melanchthon and other lutheran leaders, was bound to become a fertile source of numerous and violent controversies. . flacius and other opponents of interimists. the leipzig interim was imposed upon the churches of electoral saxony as a directory for teaching, preaching, and worship. melanchthon declared that it could be adopted with a good conscience, and hence should be introduced, as demanded by maurice, in order to insure the peace of the church. at wittenberg and other places corresponding efforts were made. but everywhere the result was dissension and strife. the interim defeated its own purpose. pastors who declined to conform were deposed, banished, incarcerated or abused in other ways. and wherever faithful ministers were removed, the people refused to be served by the hirelings who took their places. at the very convention at leipzig where the interim was adopted, wolfgang pfentner, superintendent at annaberg, declared: "what caused them to reintroduce such tomfooleries [romish ceremonies]? were they growing childish again? they might do what they wanted to, but as for himself, he could not consent [to the interim]. and even if he should permit himself to be deceived, his parishioners would not accept it. for in a letter delivered by a messenger on horseback they had charged him to agree to no ungodly article, or not return to them. accordingly, he would have his head cut off at leipzig and suffer this with a good conscience rather than give offense to his church." (walther, .) december , three days after the adoption of the interim, representatives of the cities in saxony presented complaints to elector maurice and melanchthon against some of the provisions of the document. they protested particularly against the reinstitution of extreme unction, the festival of corpus christi, and the use of chrism at baptism. (_c. r._ , .) even the wittenberg theologians finally admitted that in consequence of "the interim the rupture had become so great that there was an agreement neither of one church with another, nor, in the same church, of any deacon, any schoolmaster, or sexton with his pastor, nor of one neighbor with another, nor of members of the household with one another." (walther, .) foremost among the champions of true lutheranism over against the interimists were john hermann, aquila, nicholas amsdorf, john wigand, alberus, gallus, matthias judex, westphal, and especially matthias flacius illyricus, then (from to ) a member of the wittenberg faculty, where he opposed all concessions to the adiaphorists. it is due, no doubt, to flacius more than to any other individual that true lutheranism and with it the lutheran church was saved from annihilation in consequence of the interims. in he began his numerous and powerful publications against them. in the same year, , the following book of john hermann appeared: "that during these dangerous times nothing should be changed in the churches of god in order to please the devil and the antichrist." in : "against the mean devil who now again is disguising himself as an angel of light." in , when he was no longer safe in wittenberg, flacius removed to magdeburg then the only safe asylum in all germany for such as were persecuted on account of their lutheran faith and loyalty, where he was joined by such "exiles of christ" as wigand, gallus, and others, who had also been banished and persecuted because of their opposition to the interim. here they inaugurated a powerful propaganda by publishing broadsides of annihilating pamphlets against the interim, as well as its authors, patrons, and abettors. they roused the lutheran consciousness everywhere, and before long the great majority of lutherans stood behind flacius and the heroes of magdeburg. the publications emanating from this fortress caused such an aversion to the adiaphoristic princes as well as theologians among the people that from the very outset all their plans and efforts were doomed to failure, and the sinister schemes of the pope and emperor were frustrated. because of this able and staunch defense of lutheranism and the determined opposition to any unionistic compromise, magdeburg at that time was generally called "god's chancellery, _gottes kanzlei._" nor did the opposition subside when this lutheran stronghold, thrice outlawed by the emperor, was finally, after a siege of thirteen months, captured by maurice. in their attacks the champions of magdeburg were joined also by the ministers of hamburg and other places. only in saxony and brandenburg the policy of melanchthon was defended. as the conflict extended, it grew in bitterness, revealing with increasing luridness the insincerity and dishonesty of the philippists. true lutherans everywhere were satisfied that the adoption also of the leipzig interim was tantamount to a complete surrender of lutheranism. their animosity against this document was all the stronger because it bore the stamp of the wittenberg and leipzig theologians and was sponsored by melanchthon, the very man whom they had regarded as luther's successor and as the leader of the church. this, too, was the reason why the leipzig interim caused even more resentment among the lutherans, especially in northern germany, than did the augsburg interim. in their view, melanchthon and his colleagues had betrayed the cause of the reformation and practically joined their forces with those of the romanists, even as maurice had betrayed the lutherans politically when fighting at the side of the emperor against his own coreligionists. tschackert remarks: "in view of the fact that at that time about evangelical pastors in southern germany, because of their refusal to adopt the augsburg interim, had suffered themselves to be driven from their charges and homes and wandered about starving, many with their wives and children, the yielding of the theologians of electoral saxony could but appear as unpardonable and as a betrayal of the church." ( .) . grief over melanchthon's inconstancy. in consequence of his dubious attitude, melanchthon also, who before this had been generally honored as the leader of the lutheran church, completely lost his prestige, even among many of his formerly most devoted friends. the grief and distress experienced by loyal lutherans at his wavering and yielding is eloquently expressed by antonius corvinus, superintendent at kalenberg-goettingen, the lutheran martyr, who, because of his opposition to the interim, was incarcerated for three years, in consequence of which he died, . in a letter dated september , , he implored his friend to abandon the interim, and to "return to his pristine candor, his pristine sincerity, and his pristine constancy," and "to think, say, write, and do what is becoming to philip, the christian teacher, not the court philosopher." peace, indeed, was desirable, but it must not be obtained by distracting the churches. christ had also declared that he did not come to bring peace, but the sword. even the heathen horatius flaccus had said: "_si fractus illabitur orbis, impavidum ferient ruinae._" how much more should christians avoid cowardice! one must not court the cross wantonly, but it must be borne courageously when for the sake of truth it cannot be avoided, etc. in the original, corvinus's letter reads, in part, as follows: "o mi philippe, o, inquam, philippe noster, rede per immortalem christum ad pristinum candorem, ad pristinam sinceritatem ad pristinam constantiam! ne languescito ista tua formidine ac pusillanimitate nostrorum animos tantopere!... non sis tantorum in ecclesia offendiculorum autor! ne sinas, tua tam egregia scripta, dicta, facta, quibus mirifice hactenus de ecclesia ac scholis meritus es, isto condonationis, novationis, moderationis naevo ad eum modum deformari! cogita, quantum animi ista vestra consilia et adversariis addant et nostris adimant!... rogamus, ut, professionis tuae memor, talem te cum vitebergensibus tuis iam geras, qualem te ab initio huius causae gessisti, hoc est, ut ea sentias, dicas, scribas, agas, quae philippum, doctorem christianum, non aulicum philosophum decent." (tschackert, .) in a similar manner melanchthon was admonished also by brenz, who preferred exile and misery to the interim. in a letter written early in he said: "it is also most manifest that the interitus [ruin, a term employed by brenz for interim] conflicts with the word of the lord. what concord, then, can be found between such conflicting things? you think that one ought to come to the assistance of the churches and pious ministers. correct if such can be done without dishonor to christ. perhaps you believe that the interimists will tolerate the pious doctrine if we agree to accept all their ceremonies. but do you not know that it is clearly commanded in the introduction of the interitus that no one shall speak or write against this book? what kind of liberty in regard to doctrine is this? therefore, if the church and the pious ministers cannot be saved in any other way than by dishonoring the pious doctrine, let us commend them to christ, the son of god. he will take care of them. meanwhile let us patiently bear our exile and wait for the lord." (_c. r._ , .) june , , calvin also wrote a letter of warning to melanchthon, in which he said in substance: "my grief renders me almost speechless. how the enemies of christ enjoy your conflicts with the magdeburgers appears from their mockeries. nor do i acquit you altogether of all guilt. permit me to admonish you freely as a true friend. i should like to approve of all your actions. but now i accuse you before your very face (_ego te nunc apud te ipsum accuso_). this is the sum of your defense: if the purity of doctrine be retained, externals should not be pertinaciously contended for (_modo retineatur doctrinae puritas, de rebus externis non esse pertinaciter dimicandum_). but you extend the adiaphora too far. some of them plainly conflict with the word of god. now, since the lord has drawn us into the fight, it behooves us to struggle all the more manfully (_eo virilius nos eniti decebat_). you know that your position differs from that of the multitude. the hesitation of the general or leader is more disgraceful than the flight of an entire regiment of common soldiers. unless you set an example of unflinching steadfastness, all will declare that vacillation cannot be tolerated in such a man. by yielding but a little, you alone have caused more lamentations and complaints than a hundred ordinary men by open apostasy (_itaque plures tu unus paululum cedendo querimonias et gemitus excitasti quam centum mediocres aperta defectione_). i would die with you a hundred times rather than see you survive the doctrine surrendered by you. you will pardon me for unloading into your bosom these pitiable, though useless groans." (schluesselburg , ; _c. r._ [_calvini opera_ ], ; frank , .) . interim eliminated politically, but not theologically. it was also in the interest of allaying the animosity against his own person that elector maurice had prevailed upon melanchthon to frame the leipzig interim. but in this respect, too, the document proved to be a dismal failure. openly the people, his own former subjects included, showed their contempt for his person and character. everywhere public sentiment was aroused against him. he was held responsible for the captivity and shameful treatment of philip of hesse and especially of john frederick, whom the people admired as the confessor of augsburg and now also as the innocent martyr of lutheranism. maurice, on the other hand, was branded a mameluke, condemned as a renegade and an apostate, despised as the traitor of lutheranism, and abhorred as the "judas of meissen," who had sold his coreligionists for an electorate. at the same time maurice was provoked by the arbitrary manner in which the emperor exploited and abused his victory by a repeated breach of his promises, and by the treacherous and shameful treatment accorded his father-in-law, philip of hesse. chagrined at all this and fully realizing the utter impossibility of enforcing the interim, maurice decided to end the matter by a single stroke which at the same time would atone for his treachery, and turn shame into glory and the vile name of a "traitor" into the noble title of "champion of protestantism." accordingly maurice, easily the match of charles in duplicity and cunning, secretly prepared his plans, and, suddenly turning his army against the unsuspecting emperor, drove him from innsbruck, scared the "fathers of trent" to their homes, and on april , , victoriously entered augsburg, where he was received with great rejoicing. the fruits of this victory were the treaties of passau august , , and of augsburg, , which for the first time granted religious liberty to the protestants. the latter placed lutherans and catholics on an equal footing in the empire and, according to the rule: _cuius regio, eius religio,_ gave every prince religious control in his own territory, non-conformists being granted the right of emigration. to the great advantage of the romanists, however, the treaty also provided that territories ruled by bishops must remain catholic even though the ruler should turn protestant. but while the interim was thus eliminated as a political and practical issue, the theological controversy precipitated by it continued unabated. its political elimination cleared the situation toward the romanists, but left conditions within the lutheran church unsettled. it neither unified nor pacified the church. it neither eliminated the false doctrines and unionistic principles and tendencies injected by the interimists, nor did it restore confidence in the doctrinal soundness, loyalty, and sincerity of the vacillating philippists, who had caused the first breach in the lutheran church. "does it agree with the character of the lutheran church to tolerate and approve the doctrines and principles contained and involved in the interim, and to harbor and fellowship such indifferentists as framed, indorsed, and defended this document?" such and similar were the questions which remained live issues even after the interim was politically dead. the theological situation within the lutheran church, therefore, was not changed in the least when the annihilation threatening her from without was warded off by the victory of maurice over the emperor. the interim was fraught with doctrinal issues which made unavoidable the subsequent controversies. xi. controversies following the interim and settled by the formula of concord. . three theological parties. in the theological conflicts after luther's death three parties may be distinguished. the first party embraced chiefly the interimists, the synergists, and the crypto-calvinists. they were adherents of philip melanchthon, hence called melanchthonians or, more commonly, philippists, and were led by the theologians of electoral saxony. their object was to supplant the authority and theology of luther by the unionistic and liberal views of melanchthon. their headquarters were the universities of wittenberg and leipzig. some of their chief representatives were: joachim camerarius (born , professor of greek in leipzig, a close friend of melanchthon, died ); paul eber (born , professor in wittenberg, died ); caspar cruciger, jr. (born , professor in wittenberg, died at cassel ); christopher pezel (born , professor in wittenberg, died or ); george major (meier; born , professor in wittenberg, died ); caspar peucer (doctor of medicine, son-in-law of melanchthon; born , imprisoned from till died ); paul crell (born , professor in wittenberg, died ); john pfefflnger (born , professor in leipzig, died ); victorin strigel (born , professor in jena, died in heidelberg ); john stoessel (born , died in prison ); george cracow (born , professor of jurisprudence in wittenberg, privy counselor in dresden, died in prison ). the second party, the so-called gnesio-lutherans (genuine lutherans), was represented chiefly by the theologians of ducal saxony and embraced such staunch and loyal men as amsdorf, flacius, wigand, gallus, matthias judex, moerlin, tileman hesshusius, timann, westphal, and simon musaeus. though some of these leaders were later discredited by falling into extreme positions themselves, they all proved to be valiant champions of luther and most determined opponents of the philippists. the strongholds of this party were magdeburg and the university of jena, founded by the sons of john frederick in . led by flacius, this university unflinchingly opposed the modified and unionistic lutheranism advocated by the philippists at wittenberg and leipzig. seeberg says, in substance: the gnesio-lutherans were opposed to the philosophy of the philippists and stood for "the simple biblical truth as luther had understood it." even when opposed by the government, they defended the truth, and were willing to suffer the consequences. strict doctrinal discipline was exercised by them. they opposed with equal determination the errors also of their fellow-combatants: amsdorf, flacius, poach, and others. intellectually they were superior to the philippists. seeberg concludes: "in the forms of their time (which were not outgrown by any one of the philippists either) they preserved to the church genuine luther-treasures--_echtes luthergut._" (_dogmengeschichte_ , , .) the third, or center-party, was composed of the loyal lutherans who took no conspicuous part in the controversies, but came to the front when the work of pacification began. they were of special service in settling the controversies, framing the formula of concord, and restoring a true and godly peace to our church. prominent among them were brenz, andreae, chemnitz, selneccer, chytraeus, cornerus, moerlin, and others. these theologians were, on the one hand, opposed to all unnecessary logomachies _i.e._, controversies involving no doctrinal differences, and, at the same time, were most careful not to fall into any extreme position themselves. on the other hand, however, they approved of all controversies really necessary in the interest of truth, rejected and condemned all forms of indifferentism and unionism, and strenuously opposed every effort at sacrificing, veiling, or compromising any doctrine by ambiguous formulas for the sake of external peace or any other policy whatsoever. (conc. trigl., f.) . various theological controversies. following is a synopsis and summary of the main controversies within the lutheran church after the death of luther, which were settled in the first eleven articles of the formula of concord. the sequence of these articles, however, is not strictly historical and chronological, but dogmatic. in the main, the arrangement of the augsburg confession is observed. the first of these controversies was the so-called adiaphoristic controversy, from to , in which the wittenberg and leipzig theologians (melanchthon, eber, pfeffinger, etc.) defended the leipzig interim and the reintroduction of romish ceremonies into the lutheran church. they were opposed by the champions of a consistent and determined lutheranism, led by flacius, who declared: "_nihil est adiaphoron in statu confessionis et scandali._ nothing is an adiaphoron in case of confession and offense." the controversy was decided by article x. the second is the majoristic controversy, from to , in which george major and justus menius defended the phrase of melanchthon that good works are necessary to salvation. they were opposed by the loyal lutherans, of whom amsdorf, however, lapsed into the opposite error: good works are detrimental to salvation. this controversy was settled by article iv. the third is the synergistic controversy, from to , in which pfeffinger, eber, major, crell, pezel, strigel, and stoessel held with melanchthon that man by his own natural powers cooperates in his conversion. their opponents (amsdorf, flacius, hesshusius, wigand, gallus, musaeus, and judex) taught, as formulated by flacius: "_solus deus convertit hominem.... non excludit voluntatem, sed omnem efficaciam et operationem eius...._ god alone converts man.... he does not exclude the will, but all efficaciousness and operation of the same." this controversy was decided and settled by article ii. the fourth is the flacian controversy, from to , in which flacius, supported by cyriacus spangenberg, christian irenaeus, matthias wolf, i. f. coelestinus, schneider, and others, maintained that original sin is not an accident, but the very substance of fallen man. the lutherans, including the philippists, were practically unanimous in opposing this error. it was decided by article i. the fifth was the osiandristic and the stancarian controversy, from to , in which andrew osiander denied the forensic character of justification, and taught that christ is our righteousness only according to his divine nature, while stancarus contended that christ is our righteousness according to his human nature only. both, osiander as well as stancarus, were opposed by melanchthon, flacius, and practically all other lutherans, the philippists included. this controversy was settled by article iii. the sixth was the antinomistic controversy, from to , in which various false views concerning the law and the gospel were defended, especially by john agricola who maintained that repentance (contrition) is not wrought by the law, but by the gospel (a view which, in a modified form was later on defended also by wittenberg philippists), and, after luther's death, by poach and otto, who rejected the so-called third use of the law. the questions involved in these antinomian controversies were decided by articles v and vi. the seventh was the crypto-calvinistic controversy, from to , in which the philippists in wittenberg, leipzig, and dresden (peucer, cracow, stoessel, etc.) endeavored gradually to supplant luther's doctrines concerning the lord's supper and the majesty of the human nature of christ by the calvinistic teachings on these points. these secret and dishonest enemies of lutheranism were opposed by true lutherans everywhere, notably by the theologians of ducal saxony. in they were publicly unmasked as deceivers and calvinistic schemers. the controversy was settled by articles vii and viii. the two last controversies were of a local nature. the first was chiefly confined to hamburg, the second to strassburg. in the former city john aepinus taught that christ's descent into hell was a part of his suffering and humiliation. he was opposed by his colleagues in hamburg. in strassburg john marbach publicly denounced zanchi, a crypto-calvinist, for teaching that faith, once engendered in a man, cannot be lost. the questions involved in these two articles are dealt with in articles ix and xi, respectively. . conflicts unavoidable. when describing the conflicts after luther's death, historians frequently deplore "the dreadful controversies of these dark days of doctrinal extremists and the polemical spirit of rigid lutheranism." g. j. planck, in particular, characterized them all as useless quarrels and personal wranglings of narrow-minded, bigoted adherents of luther, who vitiated original lutheranism by making it essentially a matter of "pure doctrine." to the present day indifferentistically inclined historians are wont to mar their pages with similar views. true, "pure doctrine," "unity in the pure doctrine of the gospel," such was the shibboleth of the faithful lutherans over against the melanchthonians and other errorists. but this was neither reprehensible doctrinalism nor a corruption of original lutheranism, but the very principle from which it was born and for which luther contended throughout his life--a principle of life or death for the lutheran church. it was the _false_ doctrine of justification which made luther a most miserable man. it was the _pure_ doctrine as taught by st. paul which freed his conscience, transported him into paradise, as he himself puts it, and made him the reformer of the church. ever since, purity of doctrine was held, by luther and all true lutheran theologians, to be of paramount import to christianity and the church. fully realizing that adulteration of any part of the christian doctrine was bound to infect also the doctrine of faith and justification and thus endanger salvation, they earnestly warned against, and opposed, every deviation from the clear word of god, no matter how insignificant it might appear. they loved the truth more than external peace, more even than their own lives. hence they found it impossible to be silent, apathetic, and complacent spectators while the philippists and others denied, attacked, and corrupted the truth taught by luther from the word of god. accordingly, since the leipzig interim involved and maintained doctrines and principles subversive of genuine lutheranism and was prepared, introduced, and defended by the very men who were regarded as pillars of the lutheran church, it was evident from the outset that this document must of necessity precipitate most serious internal troubles. from the moment the wittenbergers cast the interim as a firebrand into the church, a domestic warfare was unavoidable,--if indeed any true disciples of luther still remained in the church of which he, and not melanchthon, was the founder. while the augsburg interim resulted in an external theological warfare of the lutherans against the romanists, the leipzig interim added a most serious domestic conflict, which conscientious lutherans could not evade, though it well-nigh brought our church to the brink of destruction. for now the issue was not merely how to resist the pope and the romanists, but, how to purge our own church from the interimists and their pernicious principles. and as long as the advocates of the interim or of other aberrations from the old lutheran moorings refused to abandon their errors, and nevertheless insisted on remaining in the church, there was no real unity in the truth. hence there could also be no true peace and brotherly harmony among the lutherans. and the way to settle these differences was not indifferently to ignore them, nor unionistically to compromise them by adopting ambiguous formulas, but patiently to discuss the doctrines at issue until an agreement in the truth was reached, which finally was done by means of the formula of concord. true, these controversies endangered the very existence of our church. but the real cause of this was not the resistance which the loyal lutherans offered to the errorists, nor even the unseemly severity by which the prosecution of these controversies was frequently marred, but the un-lutheran spirit and the false principles and doctrines manifested and defended by the opponents. in so far as divine truth was defended and error opposed, these controversies were truly wars to end war, and to establish real peace and true unity within our church. a cowardly surrender to the indifferentistic spirit, the unionistic policy, the false principles, and the erroneous doctrines of the interimists would have been tantamount to a complete transformation of our church and a total annihilation of genuine lutheranism. the manner in which these controversies were conducted, it is true, was frequently such as to obstruct, rather than further, mutual understanding and peace. as a rule, it is assumed that only the genuine lutherans indulged in unseemly polemical invective, and spoke and wrote in a bitter and spiteful tone. but the melanchthonians were to say the least, equally guilty. and when censuring this spirit of combativeness, one must not overlook that the ultimate cause of the most violent of these controversies was the betrayal of the lutheran church by the interimists; and that the severity of the polemics of the loyal lutherans did not, at least not as a rule, emanate from any personal malice toward melanchthon, but rather from a burning zeal to maintain sound lutheranism, and from the fear that by the scheming and the indifference of the philippists the fruits of luther's blessed work might be altogether lost to the coming generations. the "peace-loving" melanchthon started a conflagration within his own church in order to obtain a temporal and temporary peace with the romanists; while the loyal lutherans, inasmuch as they fought for the preservation of genuine lutheranism, stood for, and promoted, a truly honorable, godly, and lasting peace on the basis of eternal truth. and while the latter fought honestly and in the open, the philippists have never fully cleared themselves from the charges of duplicity, dishonesty, and dissimulation. . melanchthon prime mover of conflicts. the leipzig interim was the signal for a general and prolonged warfare within the lutheran church. it contained the germs of various doctrinal errors, and produced a spirit of general distrust and suspicion, which tended to exaggerate and multiply the real differences. schmauk says: "the seeds of the subsequent controversies are all to be found in the leipzig interim." ( .) at any rate, most of the controversies after luther's death flowed from, or were in some way or other connected with, this unfortunate document. such is the view also of the formula of concord, which declares that the thirty years' controversies which it settled originated especially in the interim. ( , ; , .) yet the interim was rather the occasion than the ultimate cause of these conflicts. long before the flames of open discord burst forth, the embers of secret doctrinal dissension had been glowing under the surface. even during the life of luther much powder had been secretly stored up for which the interim furnished the spark. this is proved, among other things, by luther's predictions (referred to in the preceding chapter) concerning his own colleagues. and above all it was the "peace-loving" philip who first and most successfully sowed the dragon's teeth of discord. melanchthon's doctrinal deviations from the teachings of luther and from his own former position must be regarded as the last cause of both the leipzig interim and the lamentable controversies that followed in its wake. indeed, a tragic sight to behold: the co-laborer of luther, the servant of the reformation second only to luther, the praeceptor germaniae, the ardent and anxious lover of peace, etc.--untrue to his confiding friend, disloyal to the cause of the reformation, and the chief cause of strife and dissension in the lutheran church! and withal, melanchthon, mistaking external union for real unity and temporal peace with men for true peace with god, felt satisfied that he had spent the efforts of his entire life in the interest of the true welfare of the church! shortly before his death (april , ) he expressed his joy that now he would be delivered from the "fury of the theologians." on a sheet of paper found on his table were written a number of reasons why he feared death less. one of them was: "_liberaberis ab aerumnis et a rabie teologorum._ you will be delivered from toils and from the fury of the theologians." (_c. r._ , .) thus even in the face of death he did not realize that he himself was the chief cause of the conflicts that had embittered his declining years! . melanchthon's humanistic and unionistic tendencies. till about melanchthon seems to have been in complete harmony with luther, and to have followed him enthusiastically. to propagate, coin, and bring into scholastic form the christian truths once more brought to light by the reformer he considered to be his peculiar mission. but his secret letters and, with gradually increasing clearness and boldness, also his publications show that later on he began to strike out on paths of his own, and to cultivate and disseminate doctrines incompatible with the lutheranism of luther. in a measure, these deviations were known also to the wittenberg students and theologians, to cordatus, stifel, amsdorf, the elector john frederick, brueck, and luther, who also called him to account whenever sufficient evidence warranted his doing so. (_lehre und wehre_ , ff.) in a letter to cordatus, dated april , , melanchthon was bold enough to state that he had made many corrections in his writings and was glad of the fact: "_multa ultro correxi in libellis meis et correxisse me gaudeo._" (_c. r._ , .) in discussing the squabble between cordatus and melanchthon whether good works are necessary for salvation, luther is reported by the former to have said, in : "to philip i leave the sciences and philosophy and nothing else. but i shall be compelled to chop off the head of philosophy, too." (kolde, _analecta,_ .) melanchthon, as luther put it, was always troubled by his philosophy; that is to say, instead of subjecting his reason to the word of god, he was inclined to balance the former against the latter. the truth is that melanchthon never fully succeeded in freeing himself from his original humanistic tendencies, a fact which gave his mind a moralistic rather than a truly religious and scriptural bent. even during the early years of the reformation when he was carried away with admiration for luther and his work, the humanistic undercurrent did not disappear altogether. january , , he wrote to camerarius: "_ego mihi conscius sum, non ullam ob causam unquam tetheologekenai, nisi at mores meos emendarem_. i am conscious of the fact that i have never theologized for any other reason than to improve my morals." (_c. r._ , .) such, then, being his frame of mind, it was no wonder that he should finally desert luther in most important points, lapse into synergism and other errors, and, in particular value indifferentistically doctrinal convictions, notably on the real presence in the lord's supper and the person of christ. "over against luther," says schaff, "melanchthon represented the unionistic and liberal type of lutheranism." (_creeds,_ , .) this is correct; but the stricture must be added that, since unionism and liberalism are incompatible with the very essence of lutheranism, melanchthonianism as such was in reality not a "type," but a denial of lutheranism. melanchthon lacked the simple faith in, and the firm adherence and implicit submission to, the word of god which made luther the undaunted and invincible hero of the reformation. standing four-square on the bible and deriving from this source of divine power alone all his theological thoughts and convictions, luther was a rock, firm and immovable. with him every theological question was decided and settled conclusively by quoting a clear passage from the holy scriptures, while melanchthon, devoid of luther's single-minded and whole-hearted devotion to the word of god, endeavored to satisfy his reason as well. consequently he lacked assurance and firm conviction, wavered and vacillated, and was never fully satisfied that the position he occupied was really the only correct one, while, on the other hand, he endeavored to present his views concerning some of the disputed doctrines in ambiguous and indefinite terms. "we have twenty-eight large volumes of melanchthon's writings," says c. p. krauth, "and, at this hour, impartial and learned men are not agreed as to what were his views on some of the profoundest questions of church doctrine, on which melanchthon was writing all his life!" (_conservative ref.,_ ; schmauk, .) this indefinite and wavering attitude towards divine truth, the natural consequence of the humanistic bent of his mind, produced in melanchthon a general tendency and proneness to surrender or compromise doctrinal matters in the interest of policy, and to barter away eternal truth for temporal peace. it made him an indifferentist and a unionist, always ready to strike a bargain also in matters pertaining to christian faith, and to cover doctrinal differences with ambiguous formulas. while luther's lifelong attitude on matters of christian doctrine is characterized by the famous words spoken by him at worms in : "_ich kann nicht anders,_ i cannot do otherwise," melanchthon, treating even questions of faith as matters of expediency rather than of conscience, was the man who, as a rule, could also do otherwise, and who was great in manufacturing "polish boots," as the ambiguous phrases by which he endeavored to unite opposing parties were called by the lutherans in reuss. in order to preserve peace with the romanists at augsburg in , he did not hesitate to sacrifice lutheran truths and to receive into the bargain a number of what he considered minor papal errors. in his subsequent overtures to the reformed he was more than willing to make similar concessions. the spirit of melanchthon was the spirit of religious indifference and of unionism, which, though thoroughly eliminated by the formula of concord, was from time to time revived within the lutheran church by such men as calixtus, spener, zinzendorf, neander, and, in our own country, by s. s. schmucker. the unionistic tendencies and doctrinal corruptions which melanchthon injected into lutheranism were all the more dangerous to our church because they derived special weight and prestige from the fact that luther had unstintingly praised his gifts, his books, and the services he had rendered the church (st. l. , ; , ), that he was now generally regarded as luther's successor with regard to theological leadership of the church; and that he was gratefully admired as the praeceptor germaniae by a host of loyal pupils, who made it a point also to cultivate just those theological peculiarities of master philip, as they called him, in which he differed from luther. . melanchthon's "shameful servitude." that melanchthon failed our church in the interim emergency as well as in the subsequent controversies is generally ascribed to the fact that he lacked the bracing influence and assistance of luther. no doubt, there is a good deal of truth in this assumption. but the true reason why he did not measure up to the demands of the times and the expectations of our church were not mere moral weaknesses, but rather the errors and false principles to which he was wedded. how could melanchthon have approved himself a leader of the lutherans when he was out of sympathy with them, doubted some of their most cherished doctrines, and long ago had struck out on a path deviating from that mapped out by luther? true, the bracing which he received from luther in the past had repeatedly kept him from publicly sacrificing the truth, but even in these instances he did not always yield because he was really convinced, but because he feared the uncompromising spirit of luther. that fear of an open conflict with luther which, he felt, would result in a crushing defeat for himself, bulked large among the motives which prompted him to maintain a semblance of true orthodoxy as long as luther lived, is clearly admitted by melanchthon himself. in his notorious and most discreditable letter to carlowitz (counselor of elector maurice), written april , , eight days after the meeting at celle, where he had debauched his conscience by promising submission to the religious demands of the emperor, melanchthon, pouring forth his feelings and revealing his true inwardness and his spirit of unionism and indifferentism as much as admitted that in the past he had been accustomed to hiding his real views. here he declared in so many words that it was not he who started, and was responsible for, the religious controversy between the lutherans and romanists, but rather luther whose contentious spirit (he said) also had constantly increased the rupture, and that under luther he had suffered "a most shameful servitude." in the original the letter reads, in part, as follows: "totum enim me tibi [carlowitz] aperio.... ego, cum decreverit princeps etiamsi quid non probabo, tamen nihil seditiose faciam, sed vel tacebo, vel cedam, vel feram, quidquid accidet. _tuli etiam antea servitutem paene deformem,_ cum saepe lutherus magis suae naturae, in qua filoneikia erat non exigua, quam vel personae suae vel utilitati communi serviret. et scio, omnibus aetatibus, ut tempestatum incommoda, ita aliqua in gubernatione vitia modeste et arte ferenda et dissimulanda esse.... fortassis natura sum ingenio servili." (_c. r._ , f.) even before melanchthon had, in private letters to his friends, displayed a similar vein of ill will toward luther, whom he evidently feared because of his own secret doctrinal deviations. (_lehre und wehre_ , . .) no doubt, as stated above, fear was also among the motives which induced him to identify himself with the leipzig interim. but evidently his own theological attitude, too, differed little from the spirit pervading this document. at any rate, the letter to carlowitz does not support the assumption that melanchthon really outraged his own convictions when he wrote and adopted the interim. as a matter of fact, he also continued to defend the interim; and it was as late as before he was ready to make even a qualified admission of one of the errors connected with it. while, therefore, the lutheran church will always gratefully acknowledge the splendid services which melanchthon rendered in the work of luther's reformation, it must at the same time be admitted and cannot be gainsaid that, in the last analysis, melanchthon, by reason of his deviations from luther, which will be set forth more fully in the following, was the ultimate cause and originator of most of the dissensions which began to distract the lutheran church soon after the death of luther. andrew musculus, who assisted in drafting the _formula of concord,_ brought out this fact (though in terms too strong) when he characterized melanchthon as a "philosophical theologian and a patriarch of all heretics." (meusel, _handl._ , .) in a way, melanchthon may even be regarded as the indirect cause of the smalcald war and its unfortunate issue, inasmuch, namely, as his vacillating and compromising attitude and his incompetent leadership created conditions of internal weakness among the lutherans, which invited the aggression of pope and emperor. xii. the adiaphoristic controversy. . contents of the leipzig interim. to exhibit the insidious character of the leipzig interim more fully, we submit the following quotations. in its introduction we read: "as far as the doctrine of the state and nature of man before and after the fall is concerned, there is no controversy" (between the lutherans and romanists). the article "of justification," in which the lutheran _sola fide_ is omitted, declares: "the merciful god does not work with man as with a block, but draws him, so that his will also cooperates if he be of understanding years." again: "and they who have thus received the forgiveness of sins and the holy ghost, and in whom the holy ghost begins faith and trust in the son of god, love and hope, then become heirs of eternal salvation for the savior's sake." in the article "of good works" we read: "nevertheless, the new virtues and good works are so highly necessary that, if they were not quickened in the heart there would be no reception of divine grace." again: "it is certainly true that these virtues, faith, love, hope, and others, must be in us and are necessary to salvation.... and since the virtues and good works, as has been said, please god, they merit also a reward in this life, both spiritual and temporal, according to god's counsel, and still more reward in the eternal life, because of the divine promise." the article "of ecclesiastical power" runs as follows: "what the true christian church gathered in the holy ghost, acknowledges, determines, and teaches in regard to matters of faith is to be taught and preached, since it neither should nor can determine anything contrary to the holy scriptures." self-evidently, romanists construed this as an _a priori_ endorsement of the council and its resolutions. in the article "of ecclesiastical ministers" we read: "and that all other ministers should be subject and obedient to the chief bishop [the pope] and to other bishops who administer their episcopal office according to god's command, using the same for edification and not for destruction; which ministers should be ordained also by such bishops upon presentation by the patrons." this article conceded the primacy of the pope and the ecclesiastical jurisdiction of the bishops. the article "of ordination" declares: "also, that, as has been said, upon presentation by patrons, ministers should hereafter be ordained with christian ceremonies by such bishops as administer their episcopal office, and that no one should be allowed to be in the ministry unless, as has been said, he be presented by the patrons and have the permission of the bishops." that was tantamount to a restoration of the "sacrament" of episcopal ordination. the interim furthermore demanded the immediate reintroduction of abolished ceremonies, such as exorcism and other ceremonies of baptism, confirmation by bishops, auricular confession, extreme unction, episcopal ordination, and the like. we read: "that repentance, confession, and absolution, and what pertains thereto, be diligently taught and preached; that the people confess to the priests, and receive of them absolution in god's stead, and be also diligently admonished and urged to prayer, fasting, and almsgiving; also, that no one be admitted to the highly venerable sacrament of the body and blood of christ [in this indirect way only the cup of the laity is referred to in the interim] unless he have first confessed to the priest and received of him absolution." again: "although in this country the unction [extreme unction] has not been in use for many years, yet ... such unction, according to the apostle, may be hereafter observed." again: "that henceforth the mass be observed in this country with ringing of bells, with lights and vessels, with chants, vestments, and ceremonies." among the holidays to be observed the interim mentions also corpus christi and the festivals of the holy virgin mary. again we read: "the images and pictures of the sufferings of christ and of the saints may be also retained in the churches." again: "in the churches where the canonical hours have been formerly observed, the devout psalms shall be sung in chapters and towns at the appointed time and on other high festivals, and also on sundays." "likewise, that on fridays and saturdays, as well as during fasts, the eating of meat be abstained from and that this be observed as an external ordinance at the command of his imperial majesty." the clause, "that this be observed," etc., was regarded by flacius and gallus as implying self-deception and hypocrisy on the part of the interimists. (frank . .) again, as to the apparel of priests, that "a distinction be observed between ministers and secular persons, and that proper reverence be paid the priestly estate." the introduction of the interim gives the assurance that the lutherans would obey the emperor and be found disposed toward peace and unity. the conclusion adds the humble promise: "in all other articles we are ready ... in a friendly and submissive manner to confer with your beloved and princely graces, and to settle our differences in a christian way." (_c. r._ , . jacobs, _book of concord,_ , .) . issue in adiaphoristic controversy. from the passages quoted it appears that the leipzig interim was inoculated with the germs of many controversies. however, while in the beginning its offensive doctrinal features were not fully and generally recognized and realized, the emperor's demand for, and approval of, the wittenberg and leipzig theologian's reintroduction of the romish ceremonies immediately created an acute situation and a great commotion everywhere. the resulting theological conflict pertaining to the latter point in particular was called the adiaphoristic or interimistic controversy. and, as explained above, even after the interim had become a dead letter politically, this controversy did not subside, because its paramount object was not merely to pass a correct judgment on past events during the interim, nor even to obtain norms for similar situations in the future, but, above all, to eliminate from our church the spirit of indifferentism, unionism, and of direct as well as indirect denial of the gospel-truth. accordingly, the exact issue in the adiaphoristic controversy was: may lutherans, under conditions such as prevailed during the interim, when the romanists on pain of persecution and violence demanded the reinstitution of abolished papal ceremonies, even if the ceremonies in question be truly indifferent in themselves, submit with a good conscience, that is to say, without denying the truth and christian liberty, without sanctioning the errors of romanism, and without giving offense either to the enemies or to the friends of the lutheran church, especially its weak members? this was affirmed by the interimists and denied by their opponents. . opposition to the adiaphorists. prominent among the theologians who participated in the controversy against the adiaphorists were flacius, wigand, gallus, and others, who in magdeburg opened a most effective fire on the authors, sponsors, and advocates of the interim. following are some of the chief publications which dealt with the questions involved: "opinion concerning the interim, by melanchthon, june , ," published by flacius without the knowledge of melanchthon.--"report on the interim by the theologians of meissen," .--"that in these dangerous times (in diesen geschwinden laeuften) nothing is to be changed in the churches of god in order to please the devil and the antichrist," by john hermann, . a latin edition of this publication appeared , mentioning flacius as its author.--"a brief report (ein kurzer bericht) on the interim from which one may easily learn the doctrine and spirit of that book," .--"a general protest and writ of complaint (eine gemeine protestation und klageschrift) of all pious christians against the interim and other sinister schemes and cruel persecutions by the enemies of the gospel, by john waremund, ." waremund was a pseudonym for flacius.--"against the interim, papal mass, canon, and master eisleben," .--"against the vile devil (wider den schnoeden teufel), who now again transforms himself into an angel of light, _i.e._, against the new interim, by carolus azarias gotsburgensis, ." of this book, too, flacius was the author. (preger , .)--"apology (entschuldigung) of matthias flacius illy. to a certain pastor," .--"several letters of the venerable d. m. luther concerning the union of christ and belial, written to the theologians at the diet in augsburg," , with a preface by flacius.--"apology of matthias flacius illy., addressed to the university of wittenberg, regarding the adiaphora," .--"writing of matthias flacius illy. against a truly heathen, yea, epicurean book of the adiaphorists (in which the leipzig interim is defended) in order to guard oneself against the present counterfeiters of the true religion," .--"answer of magister nicolas gallus and matthias flacius illy. to the letter of some preachers in meissen regarding the question whether one should abandon his parish rather than don the cassock" (_linea vestis, chorrock_).--"against the extract of the leipzig interim, or the small interim," by flacius, .--"book concerning true and false adiaphora (_liber de veris et falsis adiaphoris_), in which the adiaphoristic controversy is explained almost in its entirety, by flacius, ." this book, which is most frequently quoted and deals most thoroughly with the questions involved, is found in schluesselburg's _catalogus haereticorum_ , ff.--"an admonition (vermahnung) to be constant in the confession of the truth, in cross and prayer, by flacius," .--"a christian admonition by matthias flacius illy. to be constant in the true, pure religion of jesus christ and in the augsburg confession," .--"against the alleged power and primacy of the pope, useful to read at this time, when the whole world endeavors again to place the expelled antichrist into the temple of christ, by matthias flacius illy."--"against the evangelist of the holy chorrock, d. geitz major, by matthias flacius illy., ."--for a complete list of the writings of flacius against the interim, see preger's _matthias flacius illyricus,_ , ff. even the titles of these publications indicate that the adiaphoristic controversy did not lack violence and virulence. this animosity against the interimists was chiefly due to the fear that their policy would finally lead to the complete undoing of the reformation. for while melanchthon still believed in and hoped for, an understanding with the romanists, flacius saw through their schemes and fully realized the impending danger. in the reintroduction of catholic ceremonies which melanchthon regarded as entirely harmless, flacius beheld nothing but the entering wedge, which would gradually be followed by the entire mass of romish errors and abuses and the absolute dominance of pope and emperor over the lutheran church. the obedience demanded by the emperor, said flacius, consists in this, that "we abandon our true doctrine and adopt the godless papacy." in all its details, he explained, the ultimate purpose of the interim is none other than the reestablishment of popery, of which even such seemingly trifling matters as the reintroduction of the _chorrock (linea vestis)_ were but the beginning, as it were, the breach in the dam which was bound ultimately to result in a complete submersion of lutheranism. (frank , . . .) since the loyal lutherans, in keeping with the teaching of luther and the lutheran confessions, regarded the papacy as antichristendom, they could not but abhor the concessions made by the interimists as treachery against the truth. from the very outset flacius and gallus insisted that their opponents answer the question, "whether the pope with his government is the true antichrist in the church as according to the word of god he has been publicly declared to be in our churches, and whether he still should and must be regarded and confessed as such." and if luther's doctrine was to stand, how, then, they argued, could a union be effected between the enemies of the gospel (the antichrist and his bishops) and the lutherans without idolatry and denial of the religion of christ? ( . .) on the title-page of his _apology,_ of , flacius declares: "the upshot [of the interim] is the establishment of the papacy and the installation of the antichrist in the temple of christ, the encouragement of the wicked to flaunt their victory over the church of christ and to grieve the godly, likewise weakening, leading into doubt, separation and innumerable offenses." (schaff , .) regarding the acknowledgment of the pope and bishops by the interim, flacius remarked: "mark well, here the werewolf (_baerwolf_), together with his fellow-wolves, is placed over the little flock of christ. there is, however, no danger whatever; for, as is added [in the interim: "the pope should use his power not for destruction, but for edification"], they have counted the sheep and commanded the wolves to be gentle. in my opinion this is certainly a good adiaphoron to restore antichrist to the temple from which he has been expelled by the finger of god." (preger , .) accordingly, burning with shame and indignation, and trembling with fear for the future of lutheranism, flacius charged melanchthon with want of faith and with treason against the truth, and characterized the leipzig interim as an unholy union of christ and belial, of light and darkness, of christ and antichrist. while flacius thus denounced the interim as well as its authors and abettors, he at the same time admonished and encouraged the lutheran pastors to be steadfast in confessing the truth, in spite of cross and persecution, and to stand by their flocks as true shepherds. that minister, he said, who denies or fails to confess the truth, or who yields to a tyrant, deserts his church. we must not only confess with our mouths, but by deeds and actions as well. not abandonment of the flock, but suffering is the best way to win the victory over a tyrant. flacius also earnestly warned the people against yielding to the princes and acknowledging, hearing, and following their own ministers if they advocated and introduced the interim. moreover, he encouraged both pastors and laymen to resist the tyranny of princes demanding the reinstitution of the roman ceremonies. "a government," said he in his _admonition,_ "no matter which, has not the authority to forbid pastor to preach the pure doctrine." when the government persecutes the truth, we must not yield, no matter what the consequences may be. christians will sacrifice everything to a tyrannical prince, but not "the truth, not the consolation of divine grace, nor the hope of eternal life." (frank , . .) . doctrinal position of anti-adiaphorists. the theological position occupied by the opponents of the adiaphorists may be summarized as follows: ceremonies which god has neither commanded nor prohibited are adiaphora (_res mediae, mitteldinge_) and _ceteris paribus_ (other things being equal), may be observed or omitted, adopted or rejected. however, under circumstances testing one's faith they may become a matter of principle and conscience. such is the case wherever and whenever they are demanded as necessary, or when their introduction involves a denial of the truth, an admission of error, an infringement of christian liberty, an encouragement of errorists and of the enemies of the church, a disheartening of the confessors of the truth, or an offense to christians, especially the weak. such conditions, they maintained, prevailed during the time of the interim, when both pope and emperor plainly declared it to be their object to reestablish the romish religion in lutheran churches; when the adoption of the interim and the reinstitution of the papal ceremonies were universally regarded, by catholics as well as protestants, as the beginning of just such a reestablishment of the papacy; when the timid wittenberg and leipzig theologians, instead of boldly confessing the gospel and trusting to god for the protection of his church, compromised the truth and yielded to the demands of the romanists in order to escape persecution when the consciences of lutherans were perplexed and confused wherever the abolished rites were reinstituted. accordingly, they declared that under the prevailing circumstances the reintroduction of the romish ceremonies was nothing short of a denial of christian faith and of christian love as well. flacius, in particular, maintained that under the prevailing circumstances even such ceremonies as were in themselves true adiaphora ceased to be adiaphora and could not be reintroduced with a good conscience, because they were forced upon the lutherans by the enemies of the gospel, because they were accepted for reprehensible reasons, such as fear of persecution and desire for external peace, and because their reintroduction confounded the consciences, offended the weak, and gave comfort and encouragement to the enemies of christ. the people, protestants as well as catholics, said flacius, would regard such reintroduction both as an admission on the part of the lutherans that they had been in the wrong and the romanists in the right, and as the beginning of a general restoration of the papacy. explain the reintroduction of the ceremonies as piously as you may, said he to the interimists, the common people, especially the romanists, always impressed by ceremonies much more than by the doctrine, will infer that those teachers who reintroduce the ceremonies approve of the papacy in every respect and reject the evangelical doctrine. in his book _de veris et falsis adiaphoris_ we read: "adversarii totum suum cultum, vel certe praecipua capita suae religionis in ceremoniis collocant, quas cum in nostris ecclesiis in eorum gratiam restituimus, an non videmur tum eis, tum aliis eorum impiis cultibus assentiri? nec dubitant, quin quandoquidem in tantis rebus ipsis cesserimus, etiam in reliquis cessuri simus, nostrum errorem agnoscamus, eorumque religionem veram esse confiteamur." (schluesselburg , .) accordingly, flacius contended that under the prevailing circumstances a concession to the romanists, even in ceremonies harmless in themselves, was tantamount to a denial of lutheranism. the entire argument of the anti-adiaphorists was by him reduced to the following principle or axiom: "_nihil est adiaphoron in casu confessionis et scandali._ nothing is an adiaphoron when confession and offense are involved." and wherever the interim was enforced, the consequences foretold by flacius showed themselves: consciences were confused, simple christians were offended, and the enemies were strengthened in their error and emboldened in their attacks and in further demands made upon the lutherans. . sophistries of adiaphorists refuted. the wittenberg interimists endeavored to justify their attitude by a series of sophisms to which they also adhered in the "final report (endlicher bericht) of the theologians of both universities of leipzig and wittenberg," . (frank , . .) by adopting the interim, the wittenbergers, in reality, had assented also to doctrinally false and dubious statements and to a number of ceremonies objectionable as such. yet they pleaded the guilelessness of their intentions and the harmlessness of their procedure. they maintained that they had yielded merely in minor matters and ceremonies, which were neither commanded nor prohibited by the word of god; that this was done in order to preserve intact the central christian truth of justification; to preserve political peace and to save the church from ruin; to protect the weak, whose shoulders were not strong enough to suffer persecution; that in their concessions they had been guided by the dictates of true wisdom, which always chooses the lesser of two evils; and that in all this they had merely followed the example set by luther himself. they minimized the entire affair, and endeavored to explain away the seriousness of the situation. in particular they ridiculed flacius for shouting and sounding the fire-alarm when in reality, they said, he had discovered nothing but a little smoke coming from a wittenberg chimney. but in the ears of all genuine and earnest lutherans their sophistries and apologies rang neither true nor sincere. the arguments which they employed merely served to defeat their own purpose. what else, for example, than disgust, indignation, and distrust could be the effect on all honest lutherans when the wittenberg theologians, dishonestly veiling the real facts, declared in their official "exposition" of (when danger of persecution had passed long ago) concerning the reintroduction of corpus christi that they had reintroduced this festival all the more readily in order that they might be able to instruct the people in the right use of the sacrament and in the horrible abuses and profanations of the most holy supper of the lord in the circumgestation and adoration of the bread which their critics [the lutheran opponents of the interimists, by their doctrine concerning the lord's supper] strengthened and that they might thank god for the purification of the temple from the romish idol maozim, dan. , . (tschackert, .) frank remarks: "one must see this passage black on white in order to believe the wittenbergers really capable of stultifying themselves in such an incredible manner. it is a monstrosity, a defense unworthy of an honest man, let alone an evangelical christian." ( , . .) the weak and insincere arguments of the adiaphorists were thoroughly and convincingly refuted by their opponents. to the assertion of the wittenbergers that the dispute was concerning mere unimportant ceremonies which were neither commanded nor prohibited by god, flacius and gallus replied (in their answer to the question of the ministers of meissen whether they should leave their charges rather than don the _chorrock, lineam vestem induere_) that even with respect to such seemingly most trifling adiaphora as the cope (_chorrock, vestis alba_) one must not overlook what is attached to it. "we do not believe," they said, "that the robber will let the traveler keep his money, although first he only asks for his coat or similar things, at the same time, however, not obscurely hinting that, after having taken these, he will also demand the rest. we certainly do not doubt that you yourselves, as well as all men endowed with a sound mind, believe that, since the beginning is always hardest, these small beginnings of changes are at present demanded only that a door may be opened for all the other impieties that are to follow--_quod tantum ideo parva ista mutationum initia iam proponantur, ut quia principia semper sunt dificillima per ea aditus reliquis omnibus secuturis impietatibus patefiat._" (schluesselburg , .) the adiaphorists pretended that they had consented to the interim in the interest of the weak, who were unable to bear persecution. but the lutherans answered that weak christians could not be strengthened in their faith by teaching and persuading them to deny it and that the enemies and persecutors of the gospel could certainly not be regarded as weak. (frank , .) the protestations of the adiaphorists that they had made the changes in ceremonies with the very best of intentions were answered by flacius in _de veris et falsis adiaphoris_ as follows: hardly ever has a christian denied christ without endeavoring to deceive both god and himself as to his motives. "but one must also consider, as may be clearly shown from cor. , with what design (_quo animo_) the adversaries propose such things to us, likewise, how they as well as others interpret our act." (schl. , .) "even though the intention of those who receive and use the adiaphora be not an evil one, the question is," said martin chemnitz in his _iudicium de adiaphoris,_ "whether the opinion of the one who commands, imposes, and demands the adiaphora is impious or wicked, whether such reception and observation is interpreted and understood as a turning away from the confession of the true doctrine, and whether the weak are offended and grow faint thereby." ( .) to the claims of the interimists that they were but following the example of luther, who, for the sake of the weak, had tolerated romish ceremonies, etc., the lutherans replied: distinguish times and conditions! luther was dealing with christians who in their consciences still felt bound to the roman usages, while the "weakness" spoken of by adiaphorists is not an erring conscience, but fear of persecution. moreover luther tolerated existing romish ceremonies as long as there was hope of arriving at an agreement with the romanists in doctrine, while the adiaphorists reinstitute ceremonies which have been abolished, and this, too, in deference and obedience to irreconcilable adversaries of the truth. accordingly, luther's attitude in this matter flowed from pure love for truth and from compassion with the weak, whom he endeavored to win for the truth, while the submission of the adiaphorists to the demands of their adversaries is nothing short of unchristian denial of both true love and faith. (frank , .) brenz declared: "_adiaphora ex suis conditionibus iudicanda sunt._ adiaphora must be judged from their conditions. for if the condition is good, the adiaphoron, too, is good, and its observance is commanded. if, however, the condition is evil, the adiaphoron, too, is evil, and the observance of it is prohibited." (schl. , .) furthermore, when the wittenberg and leipzig theologians maintained that, in preferring the lesser evil (the roman ceremonies) to the greater (persecution), they had merely listened to, and followed, the voice of true wisdom, the lutherans replied that moral evils must not be placed on a level with physical evils, nor guilt be incurred in order to avoid suffering and persecution. westphal declared in his _explicatio generalis sententiae, quod a duobus malis minus sit eligendum: "impium est, amoliri pericula per peccata, nec ita removentur aut minuuntur sed accersuntur et augentur poenae._ it is wicked to avert dangers by sins, nor are they removed or diminished in this way, but rather superinduced and increased." ( , .) "it is better to take upon oneself punishments and great dangers than to offend god and to provoke his wrath by such offense." ( .) "it is better and easier to bear many evils and to undergo many dangers than to be unfaithful in the least commandment of god, and burden oneself with the guilt of even a single sin." ( .) our paramount duty is not to escape persecution, but to retain a good conscience. obey the lord and await his help! such was the counsel of flacius and the loyal lutherans. (frank , .) but our wittenberg school will be closed, our churches will be desolated, and our preachers will be banished, exclaimed the faint-hearted wittenbergers. the lutherans answered: it is our duty to confess the truth regardless of consequences, and, at the same time, to look to god for the protection of his church. flacius said, in _de veris et falsis adiaphoris:_ confess the truth and suffer the consequences! a christian cannot obtain peace by offending god and serving and satisfying tyrants. rather be drowned by the spaniards in the elbe with a millstone about one's neck than offend a christian, deny the truth, and surrender the church to satan. "longe satius esset teste christo pati, ut alligata mola asinaria in medium albis ab hispanis proiiceremur, quam _unicum_ parvulum christi scandalizaremus, multo vero magis haec et quaevis gravissima pati deberemus, quam _tam infinitis_ (ut iam fit) christi parvulis offendiculum daremus, ecclesiam satanae proderemus et salvificam confessionem veritatis abiiceremus." (schl. , .) as to the wittenberg school, flacius said: "it would certainly be better that the school were closed not one, but many years than that we, by avoiding confession, extremely weaken our own religion as well as strengthen the one opposed to it." ( , .) "as for myself, i do not doubt that, if only the theologians had been steadfast, the wittenberg school would have been to-day much firmer than it is.... the interim sprang from the timidity of the wittenberg theologians.... even a thousand wittenberg schools ought certainly not to be valued so highly by pious men that, in order to preserve them unimpaired, they would rather suffer the world to be deprived of the light of the gospel. _certe non tanti mille wittenbergenses scholae piis esse debent, ut propter earum incolumitatem velint pati orbem terrarum evangelii luce privari._" ( .) in a letter to melanchthon, written in the beginning of , brenz said: "if therefore the church and pious ministers cannot be preserved in any other way than by bringing reproach upon the pious doctrine, then let us commend them to christ, the son of god; he will take care of them; and in the mean time let us patiently bear our banishment and wait for the lord." (_c. r._ , .) june , , luther had written to melanchthon, who was then in augsburg: "you want to govern things according to your philosophy; you torment yourself and do not see that this matter is not within your power and wisdom.... if we fall, christ, that is to say, the ruler of the world, falls with us; and even though he should fall, i would rather fall with christ than stand with the emperor." this passage is contained in one of the letters of luther which flacius published in order to dispel melanchthon's timidity, rouse his lutheran consciousness, and cure him of his vain and most dangerous disposition to save the church by human wisdom and shrewdness, instead of, as luther believed, solely by a bold confession of the truth of god's word. . theological attitude of flacius sanctioned. the theological position which flacius and his fellow-combatants occupied over against the adiaphorists was embodied in the tenth article of the _formula of concord,_ and thus endorsed by the lutheran church as a whole. frank says concerning this most excellent article which our church owes to the faithfulness of the anti-melanchthonians, notably flacius: "the theses which received churchly recognition in the _formula of concord_ were those of flacius." the entire matter, too, concerning the adiaphora had been discussed so thoroughly and correctly that the subsequent formulation and recognition of the tenth article caused but little difficulties. (frank , f.) even melanchthon, though refusing to confess that he was guilty of any doctrinal deviations, finally yielded to the arguments of his opponents and admitted that they were right in teaching as they did regarding the adiaphora. in his famous letter to flacius (who, however, was not satisfied with the manner of melanchthon's retraction), dated september , , he wrote with respect to the adiaphoristic controversy: "i knew that even the least changes [in ceremonies] would be unwelcome to the people. however, since the doctrine [?] was retained, i would rather have our people submit to this servitude than forsake the ministry of the gospel. _cum doctrina retineretur integra, malui nostros hanc servitutem subire quam deserere ministerium evangelii._ and i confess that i have given the same advice to the francans (_francis_). this i have done; the doctrine of the confession i have never changed.... afterwards you began to contradict. i yielded; i did not fight. in homer, ajax fighting with hector is satisfied when hector yields and admits that the former is victor. you never come to an end with your accusations. where is the enemy that does such a thing as striking those who yield and cast their arms away? win! i yield. i do not contend concerning those rites, and i most earnestly wish that the churches would enjoy sweet concord. i also admit that i have sinned in this matter, and ask forgiveness of god, that i did not flee far from those insidious deliberations [in which the interim was framed]. _fateor hoc in re a me peccatum esse, et a deo veniam peto, quod non procul fugi insidiosas illas deliberationes_." (_c. r._ , .) on january , , melanchthon wrote to the saxon pastors: "i was drawn into the insidious deliberations of the courts. therefore, if in any way i have either fallen or been too weak, i ask forgiveness of god and of the church, and i shall submit to the judgments of the church." ( , .) in the _formula consensus,_ written by melanchthon at worms, in , the interim is expressly condemned. for here we read: "with the help of god we retain, and shall retain, the entire doctrine of justification, agreeing with the augsburg confession and with the confessions which were published in the church of hamburg against the book called interim. nor do we want any corruptions or ambiguities to be mixed with it; and we desire most earnestly that the true doctrine in all its articles be set forth, as far as possible, in identical and proper forms of speech, and that ambitious innovations be avoided." ( , .) the _frankfurt recess_ of , also written by melanchthon and signed by the princes, maintains: "where the true christian doctrine of the holy gospel is polluted or persecuted, there the adiaphora as well as other ceremonies are detrimental and injurious." ( , .) xiii. the majoristic controversy. . early origin of this error. though not personally mentioned and attacked by the opponents of majorism, melanchthon must be regarded as the real father also of this controversy. he was the first to introduce and to cultivate the phrase: "good works are necessary to salvation." in his _loci_ of he taught that, in the article of justification, good works are the _causa sine qua non_ and are necessary to salvation, _ad vitam aeternam, ad salutem._ (herzog, _r. e._, , , ; galle, _melanchthon,_ . .) melanchthon defined: "_causa sine qua non_ works nothing, nor is it a constituent part but merely something without which the effect does not occur, or by which, if it were not present, the working cause would be hindered because it was not added. _causa sine qua non nihil agit, nec est pars constituens, sed tantum est quiddam, sine quo non fit effectus, seu quo, si non adesset, impediretur agens, ideo quia illud non accessisset."_ (preger , .) according to melanchthon, therefore, justification cannot occur without the presence of good works. he explained: "_et tamen bona opera ita necessaria sunt ad vitam aeternam, quia sequi reconciliationem necessario debent._ nevertheless good works are necessary to eternal life, inasmuch as they must necessarily follow reconciliation." (_c. r._ , . .) according to the context in which it is found, this statement includes that good works are necessary also to justification; for melanchthon, too, correctly held "that the adoption to eternal life or the gift of eternal life was connected with justification, that is, the reconciliation imparted to faith." ( .) at wittenberg melanchthon's efforts to introduce the new formula met with energetic opposition, especially on the part of cordatus and amsdorf. the formula: "_bona opera non quidem esse causam efficientem salutis, sed tamen causam sine qua non_--good works are indeed not the efficient cause of salvation, but nevertheless an indispensable cause," a necessary antecedent, was launched in a lecture delivered july , , by a devoted pupil of melanchthon, caspar cruciger, sr. [born at leipzig, january , ; professor in wittenberg; assisted luther in translating the bible and in taking down his lectures and sermons; present at colloquies in marburg , in wittenberg , in smalcald , in worms and hagenau in regensburg , in augsburg ; died november , ]. according to ratzeberger, cruciger had dictated: "_bona opera requiri ad salutem tamquam causam sine qua non._" cordatus reports cruciger's dictation as follows: "_tantum christus est causa propter quem; interim tamen verum est, homines agere aliquid oportere; oportere nos habere contritionem et debere verbo erigere conscientiam, ut fidem concipiamus, ut nostra contritio et noster conatus sunt causae iustificationis sine quibus non_--our contrition and our endeavor are causes of justification without which it does not take place." ( , .) cordatus immediately attacked the new formula as false. "i know," said he, "that this duality of causes cannot stand with the simple article of justification." ( , .) he demanded a public retraction from cruciger. before long amsdorf also entered the fray. september , , he wrote to luther about the new-fangled teaching of melanchthon, "that works are necessary to eternal life." ( , ; luther, st. l. b, .) pressed by cordatus, cruciger finally admitted that melanchthon was back of the phrases he had dictated. he declared that he was the pupil of mr. philip; that the entire dictation was mr. philip's; that by him he had been led into this matter; and that he did not know how it happened. _se esse d. philippi discipulum, et dictata omnia esse d. philippi, se ab eo in illam rem traductum, et nescire quomodo._" [tr. note: no opening quotation mark in original] (_c. r._ , .) that melanchthon had been making efforts to introduce the new phrases in wittenberg appears from the passage in his _loci_ of quoted above, and especially from his letters of the two following years. november , , he wrote to veit dietrich: "cordatus incites the city, its neighborhood, and even the court against me because in the explanation of the controversy on justification i have said that new obedience is necessary to salvation, _novam obedientiam necessariam esse ad salutem._" ( . .) may , , veit dietrich wrote to forester: "our cordatus, driven, i know not, by what furies, writes against philip and cruciger as against heretics, and is determined to force cruciger to retract because he has said that good works are necessary to salvation.... this matter worries philip very much, and if certain malicious men do not control themselves, he threatens to leave." ( .) as for melanchthon, he made no efforts to shirk the responsibility for cruciger's dictation. "_libenter totam rem in me transfero_--i cheerfully transfer the entire affair to myself" he wrote april , . yet he was worried much more than his words seem to indicate. ( .) complaints against the innovations of melanchthon and cruciger were also lodged with luther by cordatus, amsdorf, and stiefel. cordatus reports luther as saying after the matter had been related to him, october , : "this is the very theology of erasmus, nor can anything be more opposed to our doctrine. _haec est ipsissima theologia erasmi, neque potest quidquam nostrae doctrinae esse magis adversum._" to say that new obedience is the "_causa sine qua non--sine qua non contingit vita aeterna,_" luther declared, was tantamount to treading christ and his blood under our feet. "_cruciger autem haec, quae publice dictavit, publice revocabit._ what he has publicly dictated, cruciger shall publicly retract." (kolde, _analecta,_ .) according to ratzeberger, luther immediately warned and censured cruciger "in severe terms." (_c. r._ , .) flacius reports that luther had publicly declared more than five times: "_propositionem: bona opera esse necessaria ad salutem, volumus damnatam, abrogatam, ex ecclesiis et scholis nostris penitus explosam._" (schluesselburg , .) after his return from smalcald, where he had expressed grave fears as to the future doctrinal soundness of his wittenberg colleagues, luther, in a public disputation on june , "exploded and condemned" the teaching that good works are necessary to salvation, or necessary to salvation as a _causa sine qua non_. (_lehre u. wehre_ , .) both parties were present at the disputation, cordatus as well as melanchthon and cruciger. in a letter to veit dietrich, june , , cruciger reports: luther maintained that new obedience is an "effect necessarily following justification," but he rejected the statement: "new obedience is necessary to salvation, _necessariam ad salutem._" he adds: "_male hoc habuit nostrum [melanchthon], sed noluit eam rem porro agitare._ melanchthon was displeased with this, but he did not wish to agitate the matter any further." (_c. r._ , .) after the disputation cruciger was handed an anonymous note, saying that his "treatise on timothy" was now branded as "heretical, sacrilegious, impious, and blasphemous (_haeretica, sacrilega, impia et blasphema_)," and unless he retracted, he would have to be regarded as a papist, a teacher and servant of satan and not of christ, and that his dictations would be published. ( .) in a letter to dietrich, cruciger remarks that luther had disapproved of this anonymous writing, but he adds: "i can't see why he [luther] gives so much encouragement to cordatus." ( .) in private, luther repeatedly discussed this matter also with melanchthon. this appears from their disputation of on the question: "whether this proposition is true: the righteousness of works is necessary to salvation." (e. , .) in a letter to dietrich of june , , melanchthon, in substance, refers as follows to his discussions with luther: i am desirous of maintaining the unity of the wittenberg academy; in this matter i also employ some art; nor does luther seem to be inimical; yesterday he spoke to me in a very kind manner on the questions raised by quadratus [cordatus]. what a spectacle if the lutherans would oppose each other as the cadmean brethren! i will therefore modify whatever i can. yet i desire a more thorough exposition of the doctrines of predestination, of the consent of the will, of the necessity of our obedience, and of the sin unto death. (_c. r._ , .) a number of private letters written by melanchthon during and immediately after his conflict with cordatus, however, reveal much animosity, not only against cordatus, but against luther as well. nor do those written after luther's disputation, june , , indicate that he was then fully cured of his error. ( . . .) moreover, in his _loci_ of we read: "_et tamen haec nova spiritualis obedientia (nova spiritualitas) necessaria est ad vitam aeternam._ and nevertheless this new spiritual obedience is necessary to eternal life." ( , .) evidently, then, melanchthon did not grasp the matter, and was not convinced of the incorrectness of his phraseology. yet he made it a point to avoid and eliminate from his publications the obnoxious formula: "_bona opera necessaria esse ad salutem._" at any rate, his essay on justification and good works, of october , as well as subsequent publications of his, do not contain it. in the _loci_ of , just referred to, he replaced the words _bona opera_ by the phrase _obedientia haec nova spiritualis,_--indeed, a purely verbal rather than a doctrinal change. nor did it reappear even in the _variata_ of . in , at regensburg, melanchthon consented to the formula "that we are justified by a living and efficacious faith--_iustificari per fidem vivam et efficacem._" but when luther deleted the words "_et efficacem,_ and efficacious," melanchthon acquiesced. ( , .) in the _loci_ of he expunged the appendix "_ad salutem,_ to salvation." at the same time, however, he retained the error in a more disguised form, _viz._, that good works are necessary to retain faith. for among the reasons why good works are necessary he here enumerates also "the necessity of retaining the faith, since the holy spirit is expelled and grieved when sins against the conscience are admitted." ( , .) . formula renewed--abandoned. under the duress of the augsburg interim, melanchthon relapsed into his old error. july , , he (together with caspar cruciger, john pfeffinger, daniel gresser, george major, and john foerster) agreed to the statement: "for this proposition is certainly true that no one can be saved without love and good works. yet we are not justified by love and good works, but by grace for christ's sake." ( , .) in the leipzig interim, adopted several months later, the false teaching concerning the necessity of good works to salvation was fully restored, as appears from the quotations from this document cited in the chapter on the adiaphoristic controversy. according to the _formula of concord_ this renewal of the obnoxious formula at the time of the interim furnished the direct occasion for the majoristic controversy. for here we read: "the aforesaid modes of speech and false expressions [concerning the necessity of good works to salvation] were renewed by the interim just at a time when there was special need of a clear, correct confession against all sorts of corruptions and adulterations of the article of justification." ( , .) however, when the controversy on good works began, and george major zealously championed the restored formula, melanchthon, probably mindful of his former troubles in this matter, signally failed to support and endorse his friend and colleague. moreover, he now advised major and others to abstain from using the phrase: good works are necessary to salvation, "because," said he, "this appendix [to salvation, _ad salutem_] is interpreted as merit, and obscures the doctrine of grace." in an opinion of december, , melanchthon explains: "new obedience is necessary; ... but when it is said: new obedience is necessary to salvation, the papists understand that good works merit salvation. this proposition is false, therefore i relinquish this mode of speech." (_c. r._ , .) january , , he wrote to the senate of nordhausen that their ministers "should not preach, defend, and dispute the proposition [good works are necessary to salvation], because it would immediately be interpreted to mean that good works merit salvation--_weil doch alsbald diese deutung angehaengt wird, als sollten gute werke verdienst sein der seligkeit._" ( .) september , , he said in his letter to flacius: "i have always admonished george [major] not only to explain his sentence (which he did), but to abandon that form of speech. and he promised that he would not use it. what more can i ask? the same i did with others." ( .) in the frankfurt recess of , written by melanchthon and signed by the lutheran princes, we read: "although therefore this proposition, 'new obedience is necessary (_nova obedientia est necessaria, nova obedientia est debitum_),' must be retained, we nevertheless do not wish to attach these words, '_ad salutem,_ to salvation,' because this appendix is interpreted as referring to merit and obscures the doctrine of grace, for this remains true that man is justified before god and is an heir of eternal salvation by grace, for the sake of the lord christ, by faith in him only." ( , . .) in an opinion written november , , melanchthon (together with paul eber, pfeffinger, and h. salmut) again declared: "i say clearly that i do not employ the phrase, 'good works are necessary to salvation.'" ( .) in his _responsiones ad articulos bavaricos_ of he wrote: "_ego non utor his verbis: bona opera sunt necessaria ad salutem, quia hoc additione 'ad salutem' intelligitur meritum._ i do not use these words: good works are necessary to salvation, because by the addition 'to salvation' a merit is understood." in his lectures, too, melanchthon frequently rejected the appendix (to salvation), and warned his pupils not to use the phrase. ( , ; _lehre und wehre_ , .) thus melanchthon, time and again, disowned the proposition which he himself had first introduced. nowhere, however, did he reject it or advise against its use because it was inherently erroneous and false as such but always merely because it was subject to abuse and misapprehension,--a qualified rejection which self-evidently could not and did not satisfy his opponents. in an opinion, dated march , , melanchthon refuses to reject flatly the controverted formula, and endeavors to show that it is not in disagreement with the mode of speech employed in the bible. we read: "illyricus and his compeers are not satisfied when we say that the appendix [to salvation] is to be omitted on account of the false interpretation given it, but demand that we simply declare the proposition, 'good works are necessary to salvation,' to be wrong. against this it must be considered what also paul has said, rom. : confession is made to salvation (_confessio fit ad salutem_), which wigand maliciously alters thus: confession is made concerning salvation (_confessio fit de salute_). again, cor. : 'for godly sorrow worketh repentance to salvation,' likewise phil. : 'work out your own salvation with fear and trembling.' nor do these words sound any differently: 'whosoever shall call upon the name of the lord will be saved,' acts , . but, they say, one must understand these expressions correctly! that is what we say, too. this disputation however, would be ended if we agreed to eliminate the appendix and rack our brains no further--_dass wir den anhang ausschliessen und nicht weiter gruebelten._" ( , .) . major champions error. the immediate cause of the public controversy concerning the question whether good works are necessary to salvation was george major, a devoted pupil and adherent of melanchthon and a most active member of the wittenberg faculty [major was born april , ; rector of the school in magdeburg; superintendent in eisleben; soon after, preacher and professor in wittenberg; rector of the university of wittenberg; in , at celle, he, too, submitted to the demands of maurice, in the leipzig interim he merely objected to the insertion of extreme unction; superintendent in eisleben; professor in wittenberg from until his death in ]. "_that dr. pommer_ [bugenhagen] _and dr. major have caused offense and confusion._ nicholas amsdorf, exul christi. magdeburg, ,"--such was the title of a publication which appeared immediately prior to major's appointment as superintendent in eisleben. in it bugenhagen (who died ) and major (of course, melanchthon could and should have been included) were denounced for their connection with the leipzig interim. major in particular, was censured for having, in the interim, omitted the word _sola,_ "alone," in the phrase "_sola fide justificamur,_ we are justified by faith alone," and for having emphasized instead that christian virtues and good works are meritorious and necessary to salvation. when, as a result of this publication the preachers of eisleben and mansfeld refused to recognize major as their superior the latter promised to justify himself publicly. he endeavored to do so in his _answer_ published at wittenberg, after he had already been dismissed by count albrecht as superintendent of eisleben. the _answer_ was entitled: _auf des ehrenwuerdigen herrn niclas von amsdorfs schrift, so jetzund neulich mense novembri wider dr. major oeffendtlich im druck ausgegangen. antwort georg majors._ in it major disclaimed responsibility for the interim (although he had been present at celle, where it had been framed), and declared that he had never doubted the "_sola fide,_ by faith alone." "but," continued major, "i do confess that i have hitherto taught and still teach, and henceforth will teach all my life: that good works are necessary to salvation. and i declare publicly and with clear and plain words that no one is saved by evil works, and also that no one is saved without good works. furthermore i say, let him who teaches otherwise, even though an angel from heaven, be accursed (_der sei verflucht_)!" again: "therefore it is impossible for a man to be saved without good works." major explained that good works are necessary to salvation, not because they effect or merit forgiveness of sins, justification, the gift of the holy spirit, and eternal life (for these gifts are merited alone by the death of our only mediator and savior jesus christ, and can be received only by faith), "but nevertheless good works _must be present,_ not as a merit, but as due obedience toward god." (schlb. , .) in his defiant attitude major was immediately and firmly opposed by amsdorf, flacius, gallus, and others. amsdorf published his "_brief instruction concerning dr. major's answer, that he is not innocent, as he boasts._ ein kurzer unterricht auf dr. majoris antwort, dass er nicht unschuldig sei, wie er sich ruehmet," . major's declaration and anathema are here met by amsdorf as follows: "first of all, i would like to know against whom dr. george major is writing when he says: nobody merits heaven by evil works. has even the angry and impetuous amsdorf ever taught and written thus? ...we know well, praise god, and confess that a christian should and must do good works. nobody disputes and speaks concerning that; nor has anybody doubted this. on the contrary, we speak and dispute concerning this, whether a christian earns salvation by the good works which he should and must do.... for we all say and confess that after his renewal and new birth a christian should love and fear god and do all manner of good works, but not that he may be saved, for he is saved already by faith (_aber nicht darum, dass er selig werde, denn er ist schon durch den glauben selig_). this is the true prophetic and apostolic doctrine, and whoever teaches otherwise is already accursed and damned. i, therefore, nicholas von amsdorf, declare: whoever teaches and preaches these words as they read (good works are necessary to salvation), is a pelagian, a mameluke, and a denier of christ, and he has the same spirit which prompted drs. mensing and witzel to write against dr. luther, of blessed memory, that good works are necessary to salvation." (schlb. , .) another attack was entitled: "against the evangelist of the holy gown, dr. miser major. _wider den evangelisten des heiligen chorrocks, dr. geitz major,_" . here flacius--for he was the author of this publication--maintained that neither justification, nor salvation, nor the preservation of the state of grace is to be based on good works. he objected to major's propositions because they actually made good works the antecedent and cause of salvation and robbed christians of their comfort. he declared: "when we say: that is necessary for this work or matter, it means just as much as if we said: it is a cause, or, by this or that work one effects this or that." as to the practical consequences of major's propositions, flacius remarks: "if therefore good works are necessary to salvation, and if it is impossible for any one to be saved without them, then tell us, dr. major, how can a man be saved who all his life till his last breath has led a sinful life, but now when about to die, desires to apprehend christ (as is the case with many on their death-bed or on the gallows)? how will major comfort such a poor sinner?" the poor sinner, flacius continues, would declare: "major, the great theologian, writes and teaches as most certain that no one can be saved without good works, and that good works are absolutely necessary (_ganz notwendig_) to salvation; therefore i am damned, for i have heretofore never done any good works." "furthermore major will also have to state and determine the least number of ounces or pounds of good works one is required to have to obtain salvation." (preger , f.) in his "explanation and answer to the new subtle corruption of the gospel of christ--_erklaerung und antwort auf die neue subtile verfaelschung des evangelii christi,_" nicholas gallus maintained that, if the righteousness presented by christ alone is the cause of our justification and salvation, then good works can only be the fruits of it. in a similar way schnepf, chemnitz, and others declared themselves against majorism. (schlb. , . . . . ; _c. r._ , ; seeberg, _dogg._ , .) . major's modifications. major answered his opponents in his book of entitled, _a sermon on the conversion to god of st. paul and all god-fearing men._ in it he most emphatically denied that he had ever taught that good works are necessary in order to _earn_ salvation, and explained more fully "whether, in what way, which, and why good works are nevertheless necessary to salvation." here he also admits: "this proposition would be dangerous and dark if i had said without any distinction and explanation: good works are necessary to salvation. for thus one might easily be led to believe that we are saved by good works without faith, or also by the merit of good works, not by faith alone." "we are not just and saved by renewal, and because the fulfilment of the law is begun in us, as the interim teaches, but in this life we always remain just and saved by faith _alone._" (preger , ff.) major explains: "when i say: the new obedience or good works which follow faith are necessary to salvation, this is not to be understood in the sense that one must earn salvation by good works, or that they constitute, or could effect or impart the righteousness by which a man may stand before the judgment-seat of god, but that good works are effects and fruits of true faith, which are to follow it [faith] and are wrought by christ in believers. for whoever believes and is just, he, at the risk of losing his righteousness and salvation, is in duty bound and obliged to begin to obey god as his father, to do that which is good, and to avoid evil." ( .) major furthermore modified his statement by explaining: good works are necessary to salvation, not in order to obtain but to retain, salvation. "in order to retain salvation and not to lose it again," he said, "they are necessary to such an extent that, if you fail to do them, it is a sure indication that your faith is dead and false, a painted faith, an opinion existing only in your imagination." the reason, said major (menius, too, later on expressed his agreement in this point with major), why he had urged his proposition concerning the necessity of good works to salvation, was the fact that the greater number also of those who claim to be good evangelical christians "imagine that they believe, and imagine and fabricate a faith which may exist without good works, though this is just as impossible as that the sun should not emit brightness and splendor." (tschackert ; frank , . .) reducing his teaching to a number of syllogisms, major argued, in substance, as follows: eternal life is given to none but the regenerate; regeneration, however, is new obedience and good works in the believers and the beginning of eternal life: hence the new life, which consists in good works, is necessary to believers for salvation. again: no one is saved unless he confesses with his mouth the faith of his heart in christ and remains steadfast in such faith, rom. , . ; matt. , ; hence the works of confessing and persevering faith are necessary to salvation as fruits of faith, in order that salvation, obtained by faith, may not be lost by denial and apostasy. (frank , .) again: the thing without which salvation cannot be preserved is necessary to salvation; without obedience toward god salvation, received by grace through faith, cannot be preserved; hence obedience toward god is necessary in order that by it salvation, received by grace, may be preserved and may not be lost by disobedience. at the conclusion of his "sermon on paul's conversion," major also repeated his anathema against all those who teach otherwise, and added: "hiewider moegen nun amseln [amsdorf] oder drosseln singen und schreien, haehne [gallus] kraehen oder gatzen [gakkern], verloffene und unbekannte wenden und walen [flacius] laestern, die schrift verwenden, verkehren, kalumniieren, schreiben und malen, wie sie wollen, so bin ich doch gewiss, dass diese lehre, so in diesem sermon steht die rechte goettliche wahrheit ist, wider welche auch alle hoellischen pforten nichts bestaendiges oder gruendliches koennen aufbringen, wie boese sie sich auch machen." (preger , . .) schluesselburg charges major also with confounding justification with sanctification. in proof of this he quotes the following from major's remarks on rom. : "salvation or justification is twofold: one in this life and the other in eternal life. the salvification in this life consists, first, in the remission of sins and in the imputation of righteousness; secondly, in the gift and renewing of the holy spirit and in the hope of eternal life bestowed freely for the sake of christ. this salvification and justification is only begun [in this life] and imperfect; for in those who are saved and justified by faith there still remains sin, the depravity of nature, there remain also the terrors of sin and of the law, the bite of the old serpent, and death, together with all miseries that flesh is heir to. thus by faith and the holy ghost we, indeed, _begin to be justified,_ sanctified, and saved, but we are not yet _perfectly justified,_ sanctified, and saved. it remains, therefore, that we become _perfectly just and saved._ sic per fidem et spiritum sanctum _coepimus quidem iustificari,_ sanctificari, et salvari, nondum tamen perfecte iusti et salvi sumus. reliquum igitur est, ut perfecte iusti et salvi fiamus." ( , .) . menius sides with major. prominent among the theologians who were in essential agreement with major was justus menius. he was born ; became superintendent in gotha ; was favorably disposed toward the leipzig interim; resigned his position in gotha ; removed to leipzig, where he published his polemical writings against flacius; died august , . in he was entangled in the majoristic controversy. in this year amsdorf demanded that menius, who, together with himself, schnepf, and stolz, had been appointed visitors of thuringia, declare himself against the adiaphorists, and, in particular, reject the books of major, and his doctrine that good works are necessary to salvation. menius declined, because, he said, he had not read these books. as a result menius was charged with being a secret adherent of majorism. in , however, menius himself proved by his publications that this suspicion was not altogether unwarranted. for in his _preparation for a blessed death_ and in a _sermon on salvation,_ published in that year, menius taught that the beginning of the new life in believers is "necessary to salvation" (tschackert, ; _herzog, r._ , .) this caused flacius to remark in his book, _concerning the unity of those who in the past years have fought for and against the adiaphora,_ : "major and menius, in their printed books, are again reviving the error that good works are necessary to salvation, wherefore it is to be feared that the latter misfortune will be worse than the former." (preger , .) soon after, menius was suspended from office and required to clear himself before the synod in eisenach, . here he subscribed seven propositions in which the doctrine that good works are necessary to salvation, or to retain salvation, was rejected. the seven eisenach propositions, signed by menius, read as follows: " . although this proposition, good works are necessary to salvation, may be tolerated in the doctrine of the law abstractly and ideally (_in doctrina legis abstractive et de idea tolerari potest_), nevertheless there are many weighty reasons why it should be avoided and shunned no less than the other: christ is a creature. . in the forum of justification and salvation this proposition, good works are necessary to salvation, is not at all to be tolerated. . in the forum of new obedience, after reconciliation, good works are not at all necessary to salvation but for other causes. . faith alone justifies and saves in the beginning, middle, and end. . good works are not necessary to retain salvation (_ad retinendam salutem_). . justification and salvation are synonyms and equipollent or convertible terms, and neither can nor must be separated in any way (_nec ulla ratione distrahi aut possunt aut debent_). . may therefore the papistical buskin be banished from our church on account of its manifold offenses and innumerable dissensions and other causes of which the apostles speak acts ." (preger , .) in his subscription to these theses menius declared: "i, justus menius, testify by my present signature that this confession is true and orthodox, and that, according to the gift given me by god, i have heretofore by word and writing publicly defended it, and shall continue to defend it." in this subscription menius also promised to correct the offensive expressions in his _sermon on salvation._ however, dissatisfied with the intolerable situation thus created, he resigned, and soon after became superintendent in leipzig. in three violently polemical books, published there in and , he freely vented his long pent-up feelings of anger and animosity, especially against flacius. ( f.) in these publications, menius denied that he had ever used the proposition of major. however, he not only refused to reject it, but defended the same error, though in somewhat different terms. he merely replaced the phrase "good works" by "new life," "new righteousness," "new obedience," and affirmed "that it is necessary to our salvation that such be wrought in us by the holy ghost." he wrote: the holy spirit renews those who have become children of god by faith in christ, and that this is performed in them "this, i say, they need for their salvation--_sei ihnen zur seligkeit vonnoeten._" (frank , .) again: "he [the holy spirit] begins righteousness and life in the believers, which beginning is in this life (as long as we dwell on earth in this sinful flesh) very weak and imperfect, _but nevertheless necessary to salvation,_ and will be perfect after the resurrection, that we may walk in it before god eternally and be saved." ( .) works, said menius, must not be introduced into the article of justification, reconciliation, and redemption; but when dealing with the article of sanctification, "then it is correct to say: sanctification, or renewal of the holy spirit, is necessary to salvation." (preger , .) with respect to the proposition, good works are necessary to salvation, menius stated that he could not simply condemn it as altogether false and heretical. moreover, he argued: "if it is correct to say: sanctification, or renewal by the holy spirit, is necessary to salvation, then it cannot be false to say: good works are necessary to salvation, since it is certain and cannot be gainsaid that sanctification and renewal do not and cannot exist without good works." ( .) indeed, he himself maintained that "good works are necessary to salvation in order that we may not lose it again." ( . .) at the same time menius, as stated above, claimed that he had never employed major's proposition, and counseled others to abstain from its use in order to avoid misinterpretation. the same advice he gave with respect to his own formula that new obedience is necessary to salvation. (frank , . .) menius also confounded justification and sanctification. he wrote: "by faith in christ alone we become just before god and are saved. why? because by faith one receives first, forgiveness of sins and the righteousness or obedience of christ, with which he fulfilled the law for us; thereupon, one also receives the holy spirit, who effects and fulfils in us the righteousness required by the law, here in this life imperfectly and perfectly in the life to come." (preger , .) at the synod of eisenach, , the theologians accordingly declared: "although it is true that grace and the gift through grace cannot be separated, but are always together, nevertheless the gift of the holy spirit is not a piece or part, much less a co-cause of justification and salvation, but an appendix, a consequence, and an additional gift of grace.-- _wiewohl es wahr ist, dass gratia und donum per gratiam nicht koennen getrennt werden, sondern allezeit beieinander sind, so ist doch die gabe des heiligen geistes nicht ein stueck oder teil, viel weniger eine mitursache der justifikation und salvation, sondern ist ein anhang, folge und zugab be der gnade._" (seeberg , .) . attitude of anti-majorists. with the exception of menius and other adherents in electoral saxony, major was firmly opposed by lutheran ministers and theologians everywhere. even when he was still their superintendent, the ministers of mansfeld took issue with him; and after he was dismissed by count albrecht, they drafted an _opinion,_ in which they declared that major's proposition obscures the doctrine of god's grace and christ's merit. also the clergy of luebeck, hamburg, lueneburg, and magdeburg united in an _opinion,_ in which they rejected major's proposition. chief among the theologians who opposed him were, as stated, amsdorf, flacius, wigand, gallus, moerlin and chemnitz. in their publications they unanimously denounced the proposition that good works are necessary to salvation, and its equivalents, as dangerous, godless, blasphemous, and popish. yet before the controversy they themselves had not all nor always been consistent and correct in their terminology. the _formula of concord_ says: "before this controversy quite a few pure teachers employed such and similar expressions [that faith is preserved by good works, etc.] in the exposition of the holy scriptures, in no way, however, intending thereby to confirm the above-mentioned errors of the papists." ( , .) concerning the word "faith," , flacius, for example had said that our effort to obey god might be called a "_causa sine qua non,_ or something which serves salvation." his words are: "atque hinc apparet, quatenus nostrum studium obediendi deo dici possit causa sine qua non, seu huperetikon ti, id est, quiddam subserviens ad salutem." but when his attention was called to this passage, he first eliminated the _causa sine qua non_ and substituted _ad vitam aeternam_ for _ad salutem,_ and afterwards changed this phrase into _ad veram pietatem._ (frank , . .) however, as soon as the controversy began, the lutherans, notably flacius, clearly saw the utter falsity of major's statements. flacius wrote: "salvation is forgiveness of sins, as paul testifies, rom. , and david, ps. : 'blessed are they whose sins are forgiven.' 'thy faith hath made thee whole.' matt. ; mark . , luke . . . jesus saves sinners and the lost. matt. , ; tim. . since, now, salvation and forgiveness of sins are one and the same thing, consider, dear christian, what kind of doctrine this is: no one has received forgiveness of sins without good works; it is impossible for any one to receive forgiveness of sins or to be saved without good works; good works are necessary to forgiveness of sins." (preger , .) again: "young children and those who are converted in their last hour (who certainly constitute the greater part), must confess that they neither possess, nor will possess, any good works, for they die forthwith. indeed, st. bernard also wrote when on his deathbed: _perdite vixi_--i have led a wicked life! and what is still more, all christians, when in their dying moments, they are striving with sins, must say: 'all our good works are like filthy rags; in my life there is nothing good;' and, as david says, ps. : 'before thee i am nothing but sin,' as dr. luther explains it." ( .) again: "we are concerned about this, that poor and afflicted consciences may have a firm and certain consolation against sin, death, devil, and hell, and thus be saved. for if a condition or appendix concerning our good works and worthiness is required as necessary to salvation, then, as dr. major frequently discusses this matter very excellently, it is impossible to have a firm and solid consolation." ( .) flacius showed that major's proposition taken as it reads, can be interpreted only in a papistical sense, and that no amount of explanations is able to cure it of its ingrained falsity. major, said he, must choose between his proposition or the interpretations which he places upon it; for the former does not admit of the latter. he added that a proposition which is in constant need of explanations in order not to be misunderstood is not adapted for religious instruction. from the fact, says flacius, that the justified are obliged to obey the law, it follows indeed that good works are necessary, but not that they are necessary to salvation (as major and menius inferred). "from the premises [that christians are in duty bound to obey the law and to render the new obedience] it merely follows that this obedience is necessary; but nothing is here said of salvation." ( .) flacius showed that major's proposition, even with the proviso that each and every merit of works was to be excluded, remained objectionable. the words "necessary to, _necessaria ad,_" always, he insisted, designate something that precedes, moves, works, effects. the proposition: justification, salvation, and faith are necessary to good works, cannot be reversed, because good works are not antecedents, but consequents of justification, salvation, and faith. for the same reason flacius objected to the phrase that good works are necessary as _causa sine qua non._ "dear dr. g." (major), says he, "ask the highly learned greek philosophers for a little information as to what they say _de causa sine qua non, hon ouk aneu._ ask i say, the learned and the unlearned, ask philosophy, reason, and common languages, whether it is not true that it [_causa sine qua non_] must precede." ( .) no one, said he would understand the propositions of major and menius correctly. illustrating this point flacius wrote: "can one become a carpenter without the house which he builds afterwards? can one make a wagon or ship without driving or sailing? i say, yes! or, dear doctor, are we accustomed to say: driving and sailing is necessary to the wagon and ship respectively, and it is impossible for a wagon or ship to be made without driving or sailing? i hear: no!" ( .) "nobody says: fruits and leaves are necessary to the tree; wine and grapes are necessary to the vineyard; or dwelling is necessary to a house; driving and sailing, to a wagon and ship; riding is necessary to a horse; but thus they speak: wagons and horses are necessary to riding, a ship is necessary to sailing." ( .) the charge that major's proposition robbed christians of their assurance of salvation was urged also by nicholas gallus. he says: it is giving with one hand and taking again with the other when major adds [to his proposition concerning the necessity of good works to salvation] that our conscience is not to look upon our works, but on christ alone. (frank , .) the same point was stressed in the _opinion_ of the ministers of luebeck, hamburg, lueneburg, and magdeburg, published by flacius and gallus in . ( .) the hamburg theologians declared: "this appendix [necessary to salvation, _ad salutem_] indicates a cause and a merit." they added that in this sense also the phrase was generally understood by the papists. (planck, _geschichte des prot. lehrbegriffes_ , . .) gallus also explained that it was papistical to infer: by sins we lose salvation, hence it is retained by good works; or, sins condemn, hence good works save. (frank , .) hesshusius wrote to wigand: "i regard eber's assertion that good works are necessary to justification _because they must be present,_ as false and detrimental. for paul expressly excludes good works from the justification of a sinner before god, not only when considered a merit cause, glory, dignity, price, object or trust, and medium of application, etc., but also as to the necessity of their presence (_verum etiam quoad necessitatem praesentiae_). if it is necessary that good works be present with him who is to be justified, then paul errs when he declares that a man is justified without the works of the law." ( .) regarding this point, that good works are necessary to justification in so far as they must be present, the majorists appealed to luther, who, however, had merely stated that faith is never alone, though it alone justifies. his axiom was: "faith alone justifies, but it is not alone-- _fides sola iustificat, sed non est sola._" according to luther good works, wherever they are found, are present in virtue of faith; where they are not present, they are absent because faith is lacking; nor can they preserve the faith by which alone they are produced. at the altenburg colloquy ( to ) the theologians of electoral saxony insisted that, since true faith does not and cannot exist in those who persevere in sins against their conscience, good works must not be altogether and absolutely excluded from justification, at least their necessity and presence must not be regarded as unnecessary. ( .) the theologians of ducal saxony, however, denied "that in the article and act of justification our good works are necessary by necessity of presence. _sed impugnamus istam propositionem, in articulo et actu iustificationis bona nostra opera necessaria esse necessitate praesentiae._" "on the other hand, however, they, too, were solicitous to affirm the impossibility of faith's coexisting with an evil purpose to sin against god in one and the same mind at the same time." ( ; gieseler , , .) in the _apology of the book of concord_ the lutheran theologians declared: "the proposition (justification of faith requires the presence of good works) was rejected [in the _formula of concord_] because it cannot be understood otherwise than of the cause of justification. for whatever is present in justification as necessary in such a manner that without its presence justification can neither be nor occur, that must indeed be understood as being a cause of justification itself." ( ) . major's concessions not satisfactory. in order to put an end to the controversy, major offered a concession in his "_confession concerning the article of justification,_ that is, concerning the doctrine that by faith alone, without any merit, for the sake of christ, a man has forgiveness of sins, and is just before god and an heir of eternal salvation," . here he states that he had not used the controverted formula for several years and, in order not to give further cause for public contention, he promised "not to employ the words, 'good works are necessary to salvation,' any more, on account of the false interpretations placed upon it." (preger , .) in making this concession, however, major did not at all intend to retract his teaching or to condemn his proposition as false. he promised to abstain from its use, not because he was now convinced of his error and viewed his propositions as false and incorrect as such, but merely because it was ambiguous and liable to abuse, and because he wished to end the conflict. (frank , f. .) nor did major later on ever admit that he had erred in the matter. in an oration delivered he boasted of his intimate relation and doctrinal agreement with luther and melanchthon, adding: "neither did i ever deviate, nor, god assisting me, shall i ever deviate, from the truth once acknowledged. _nec discessi umquam nec deo iuvante discedam ab agnita semel veritate._" he had never thought or taught, said he, that good works are a cause of justification. and concerning the proposition, "good works are necessary to salvation," he had expressly declared that he intended to abstain from its use "because it had offended some on account of its ambiguity, _cum propter ambiguitatem offenderit aliquos._" he continued: "the facts show that we [the professors of wittenberg university] are and have remained guardians of that doctrine which luther and melanchthon ... delivered to us, in whose writings from the time of the [augsburg] confession there is neither a dissonance nor a discrepancy, either among themselves or from the foundation, nor anything obscure or perplexing." (frank , . .) also in his testament (_testamentum doctoris georgii majoris_), published , major emphatically denied that he had ever harbored or taught any false views concerning justification, salvation, and good works. of his own accord he had also abandoned the phrases: "good works are necessary to salvation; it is impossible to be saved without good works; no one has ever been saved without good works--_bona opera sunt necessaria ad salutem; impossibile est, sine bonis operibus salvum fieri; nemo umquam sine bonis operibus salvatus est._" he had done this in order to obviate the misapprehension as though he taught that good works are a cause of salvation which contribute to merit and effect salvation. according to this _testament,_ he desired his doctrines and writings to be judged. in future he would not dispute with anybody about these phrases. ( .) thus in his _testament,_ too, major withdrew his statements not because they were simply false, but only because they had been interpreted to mean that good works are the efficient cause of justification and salvation. and while major in later writings did eliminate the appendix "_ad salutem,_ to salvation," or "_ad vitam aeternam,_ to eternal life," he retained, and continued to teach, essentially the same error in another garb, namely, that good works are necessary in order to retain faith. enumerating, in his _explanation of the letter to the galatians,_ of , the purposes on account of which good works ought to be rendered, he mentions as the "first, in order to retain faith, the holy spirit, the grace bestowed, and a good conscience." ( .) thus major was willing to abandon as dangerous and ambiguous, and to abstain from the use of the formula, "good works are necessary to salvation," but refused to reject it as false and to make a public admission and confession of his error. this, however, was precisely what his opponents demanded; for they were convinced that they could be satisfied with nothing less. as a result the controversy continued till major's death, in . the jena professors, notably flacius, have been charged with prolonging the controversy from motives of personal revenge. (schaff, .) no doubt, the wittenbergers had gone to the very limit of rousing the animosity and resentment of flacius (who himself, indeed, was not blameless in the language used against his opponents). major had depicted flacius as a most base and wicked man, as a cunning and sly adventurer; as a tyrant, who, after having suppressed the wittenbergers, would, as a pope, lord it over all germany; as an antinomian and a despiser of all good works, etc. (preger , .) in the address of october , already referred to, major said: "there was in this school [wittenberg] a vagabond of uncertain origin, fatherland, religion, and faith who called himself flacius illyricus.... he was the first one to spew out against this school, against its principal doctors, against the churches of these regions, against the princes themselves, the poison which he had brewed and imbibed some time ago, and, having gnawed and consumed with the bite of a serpent the womb of his mother, to destroy the harmony of these churches, at first by spreading his dreams, fables, and gossip but now also by calumnies and manifest lies." (frank , .) melanchthon, too, had repeatedly written in a similar vein. in an _opinion_ of his, dated march , , we read: "even if they [flacius and his adherents] condemn and banish me, i am well satisfied; for i do not desire to associate with them, because i well know that the said illyricus with his adherents does not seek the honor of god, but publicly opposes the truth, and as yet has never declared himself concerning the entire sum of christian doctrine." (_c. r._ , . . .) in an _opinion_ of march , , melanchthon even insinuated that flacius denied the trinity. ( .) before this, august, , he had written to fabricius: "the slavic runagate (slavus drapetes) received many benefits from our academy and from me. but we have nursed a serpent in our bosom. he deserves to be branded on his forehead as the macedonian king did with a soldier: 'ungrateful stranger, xevnos acharistos.' nor do i believe that the source of his hatred is any other than that the place of cruciger was not given to him. but i omit these disagreeable narrations." ( , . ff.) this personal abuse, however, was not the reason why flacius persisted in his opposition despite the concessions made by major and menius,-- concessions with which even such moderate men as martin chemnitz were not satisfied. flacius continued his opposition because he could not do otherwise without sacrificing his own principles, compromising the truth, and jeopardizing the doctrine of justification. he did not yield because he was satisfied with nothing less than a complete victory of the divine truth and an unqualified retraction of error. the truly objective manner in which he dealt with this matter appears from his _strictures on the testament of dr. major (censura de testamento d. majoris)_. here we read, in substance: in his _testament_ major covers his error with the same sophism which he employed in his former writings. for he says that he ascribes the entire efficient cause, merit, and price of our justification and salvation to christ alone, and therefore excludes and removes all our works and virtues. this he has set forth more fully and more clearly in his previous writings, saying that the proposition, "good works are necessary to salvation," can be understood in a double sense; _viz._, that they are necessary to salvation as a certain merit, price, or efficient cause of justification or salvation (as the papists understand and teach it), or that they are necessary to salvation as a certain debt or an indispensable cause (_causa sine qua non_), or a cause without which it is impossible for the effect of salvation to follow or for any one to obtain it. he now confesses this same opinion. he does not expressly eliminate "the indispensable cause, or the obligation without the fulfilment of which it is impossible for any one to be preserved, as he asserted repeatedly before this, from which it appears that he adheres to his old error. _et non diserte tollit causam sine qua non seu debitum, sine cuius persolutione sit impossibile quemquam servari, quod toties antea asseruit; facile patet, eum pristinum illum suum errorem retinere._" (schlb. , ; preger , .) flacius demanded an unqualified rejection of the statement, "good works are necessary to salvation"--a demand with which major as well as melanchthon refused to comply. (_c. r._ , f.) the _formula of concord_, however, sanctioned the attitude of flacius. it flatly rejected the false and dubious formulas of melanchthon, major, and menius concerning the necessity of good works to salvation, and fully restored luther's doctrine. luther's words concerning "good works" are quoted as follows: "we concede indeed that instruction should be given also concerning love and good works, yet in such a way that this be done when and where it is necessary, namely, when otherwise and outside of this matter of justification we have to do with works. but here the chief matter dealt with is the question not whether we should also do good works and exercise love, but by what means we can be justified before god and saved. and here we answer with st. paul: that we are justified by faith in christ alone, and not by the deeds of the law or by love. not that we hereby entirely reject works and love, as the adversaries falsely slander and accuse us, but that we do not allow ourselves to be led away, as satan desires, from the chief matter, with which we have to do here, to another and foreign affair, which does not at all belong to this matter. therefore, whereas and as long as we are occupied with this article of justification, we reject and condemn works, since this article is so constituted that it can admit of no disputation or treatment whatever regard ing works. therefore in this matter we cut short all law and works of the law." ( , .) the _formula of concord_ rejects the majoristic formula, not because it is ambiguous, but because it is false. concerning ambiguous phrases it declares: "to avoid strife about words, _aequivocationes vocabulorum, i.e._, words and expressions which are applied and used in various meanings, should be carefully and distinctly explained." ( , .) an ambiguous phrase or statement need not be condemned, because it may be made immune from error and misapprehension by a careful explanation. the statement, "good works are necessary to salvation," however, does not admit of such treatment. it is inherently false and cannot be cured by any amount of explanation or interpretation. because of this inherent falsity it must be rejected as such. logically and grammatically the phrase, "good works are necessary to salvation," reverses the correct theological order, by placing works before faith and sanctification before justification. it turns things topsy-turvy. it makes the effect the cause; the consequent, the antecedent, and vice versa. not personal animosity, but this fundamental falsity of the majoristic formula was, in the last analysis, the reason why the explanations and concessions made by major and menius did not and could not satisfy their opponents. they maintained, as explained above, that the words "necessary to" always imply "something that precedes, moves, effects, works," and that, accordingly, the obnoxious propositions of major "place good works before the remission of sins and before salvation." (preger , .) even planck admits that only force could make the proposition, "good works are necessary to salvation," say, "good works must follow faith and justification." "according to the usage of every language," says he, "a phrase saying that one thing is necessary to another designates a causal connection. whoever dreamt of asserting that heat is necessary to make it day, because it is a necessary effect of the rays of the sun, by the spreading of which it becomes day." ( , . .) without compromising the truth and jeopardizing the doctrine of justification, therefore, the lutherans were able to regard as satisfactory only a clear and unequivocal rejection of majorism as it is found in the _formula of concord._ . absurd proposition of amsdorf. nicholas amsdorf, the intimate and trusted friend of luther, was among the most zealous of the opponents of majorism. he was born december , ; professor in wittenberg; in worms with luther; superintendent in magdeburg; bishop at naumburg; banished by maurice in , he removed to magdeburg; soon after professor and superintendent in jena; opposed the interimists, adiaphorists, osiandrists, majorists, synergists, sacramentarians, anabaptists, and schwenckfeldians; died at eisenach may , . regarding the bold statements of major as a blow at the very heart of true lutheranism, amsdorf antagonized his teaching as a "most pernicious error," and denounced major as a pelagian and a double papist. but, alas, the momentum of his uncontrolled zeal carried him a step too far--over the precipice. he declared that good works are detrimental and injurious to salvation, _bona opera perniciosa_ (noxia) _esse ad salutem._ he defended his paradoxical statement in a publication of against menius, with whose subscription to the eisenach propositions, referred to above, he was not satisfied; chiefly because menius said there that he had taught and defended them also in the past. the flagrant blunder of amsdorf was all the more offensive because it appeared on the title of his tract, reading as follows: "_dass diese propositio: 'gute werke sind zur seligkeit schaedlich,' eine rechte, wahre christliche propositio sei,_ durch die heiligen paulum und lutherum gelehrt und gepredigt. niclas von amsdorf, . that this proposition, 'good works are injurious to salvation,' is a correct, true, christian proposition taught and preached by sts. paul and luther." (frank , .) luther, to whose writings amsdorf appealed, had spoken very guardedly and correctly in this matter. he had declared: good works are detrimental to the righteousness of faith, "if one presumes to be justified by them, _si quis per ea praesumat iustificari._" wherever luther speaks of the injuriousness of good works, it is always _sub specie iustificationis,_ that is to say, viewing good works as entering the article of justification, or the forgiveness of sins. (weimar , ; , , . . ; e. , . ; tschackert, .) what vitiated the proposition as found in amsdorf's tract was the fact that he had omitted the modification added by luther. amsdorf made a flat statement of what luther had asserted, not flatly, _nude et simpliciter,_ but with a limitation, _secundum quid._ self-evidently the venerable amsdorf, too, who from the very beginning of the reformation had set an example in preaching as well as in living a truly christian life, did not in the least intend to minimize, or discourage the doing of, good works by his offensive phrase, but merely to eliminate good works from the article of justification. as a matter of fact, his extravagant statement, when taken as it reads, flatly contradicted his own clear teaching. in he had declared against major, as recorded above: "who has ever taught or said that one should or need not do good works?" "for we all say and confess that after his renewal and new birth a christian should love and fear god and do all manner of good works," etc. what amsdorf wished to emphasize was not that good works are dangerous in themselves and as such, but in the article of salvation. for this reason he added: "_ad salutem,_ to salvation." by this appendix he meant to emphasize that good works are dangerous when introduced as a factor in justification and trusted in for one's salvation. melanchthon refers to the proposition of amsdorf as "filthy speech, _unflaetige rede._" in , at worms, he wrote: "now amsdorf writes: good works are detrimental to salvation.... the antinomians and their like must avoid the filthy speech, 'good works are detrimental to salvation.'" (_c. r._ , ff.) though unanimously rejecting his blundering proposition, amsdorf's colleagues treated the venerable veteran of lutheranism with consideration and moderation. no one, says frank, disputed the statement in the sense in which amsdorf took it, and its form was so apparently false that it could but be generally disapproved. ( , .) the result was that the paradox assertion remained without any special historical consequences. true, major endeavored to foist amsdorf's teaching also on flacius. he wrote: flacius "endeavors with all his powers to subvert this proposition, that good works are necessary to those who are to be saved; and tries to establish the opposite blasphemy, that good works are dangerous to those who are to be saved, and that they area hindrance to eternal salvation--_evertere summis viribus hanc propositionem conatur: bona opera salvandis esse necessaria. ac contra stabilire oppositam blasphemiam studet: bona opera salvandis periculosa sunt et aeternae saluti officiunt._" major continues: "let pious minds permit flacius and his compeers, at their own risk, to prostitute their eternal salvation to the devils, and by their execrations and anathemas to sacrifice themselves to the devil and his angels." (frank , .) this, however, was slander pure and simple, for flacius was among the first publicly to disown amsdorf when he made his extravagant statement against menius. (preger , . .) the _formula of concord_ most emphatically rejects the error of amsdorf (the bare statement that good works are injurious to salvation) "as offensive and detrimental to christian discipline." and justly so; for the question was not what amsdorf meant to say: but what he really did say. the _formula_ adds: "for especially in these last times it is no less, needful to admonish men to christian discipline and good works, and remind them how necessary it is that they exercise themselves in good works as a declaration of their faith and gratitude to god, than that works be not mingled in the article of justification; because men may be damned by an epicurean delusion concerning faith, as well as by papistic and pharisaical confidence in their own works and merits." ( , .) . other points of dispute. is it correct to say: god requires good works, or, good works are necessary, and, christians are obliged or in duty bound to do good works (_bona opera sunt necessaria et debita_)? this question, too, was a point of dispute in the majoristic controversy. originally the controversy concerning these terms and phrases was a mere logomachy, which, however, later on (when, after the error lurking in the absolute rejection of them had been pointed out, the phrases were still flatly condemned), developed into a violent controversy. the _formula of concord_ explains: "it has also been argued by some that good works are not _necessary (noetig)_, but are _voluntary (freiwillig)_, because they are not extorted by fear and the penalty of the law, but are to be done from a voluntary spirit and a joyful heart. over against this the other side contended that good works are _necessary_. this controversy was originally occasioned by the words _necessitas_ and _libertas_ ["_notwendig_" und "_frei_"], that is, necessary and free, because especially the word _necessitas,_ necessary, signifies not only the eternal, immutable order according to which all men are obliged and in duty bound to obey god, but sometimes also a coercion, by which the law forces men to good works. but afterwards there was a disputation not only concerning the words, but the doctrine itself was attacked in the most violent manner, and it was contended that the new obedience in the regenerate is not necessary because of the above-mentioned divine order." ( , f.) from the very beginning of the reformation the romanists had slandered luther also by maintaining that he condemned good works and simply denied their necessity. a similar charge was made by the majorists against their opponents generally. and melanchthon's writings, too, frequently create the same impression. but it was an inference of their own. they argued: if good works are not necessary to salvation, they cannot be necessary at all. wigand wrote: "it is a most malicious and insidious trait in the new teachers [the majorists] that they, in order to gloss over their case, cry out with the papists that the controversy is whether good works are necessary. but this is not in dispute, for no christian ever denied it. good works are necessary; that is certainly true. but the conflict arises from the appendix attached to it, and the patch pasted to it, _viz._, 'to salvation.' and here all god-fearing men say that it is a detrimental, offensive, damnable, papistic appendix." (planck , . .) it is true, however, that the antinomians (who will be dealt with more extensively in a following chapter) as well as several other opponents of the majorists were unwilling to allow the statement, "good works are necessary." falsely interpreting the proposition as necessarily implying, not merely moral obligation, but also compulsion and coercion, they rejected it as unevangelical and semipopish. the word "must" is here not in place, they protested. agricola, as well as the later antinomians (poach and otto), rejected the expressions "_necessarium,_ necessary" and "duty, _debitum,_" when employed in connection with good works. january , , melanchthon wrote: "some object to the words, 'good works are _necessary,_' or, 'one _must_ do good works.' they object to the two words _necessitas_ and _debitum._ and the court-preacher [agricola] at that time juggled with the word _must: 'das muss ist versalzen._' he understood _necessarium_ and _debitum_ as meaning, coerced by fear of punishment, _extortum coactione_ (extorted by coercion), and spoke high-sounding words, such as, how good works came without the law. yet the first meaning of _necessarium_ and _debitum_ is not _extortum coactione,_ but the eternal and immutable order of divine wisdom; and the lord christ and paul themselves employ these words _necessarium_ and _debitum._" in december, , he wrote: "they [the antinomians] object to the proposition: 'new obedience is necessary;' again: 'new obedience is a debt (_debitum_).' and now amsdorf writes: 'good works are detrimental to salvation,'and it was eisleben's [agricola's] slogan: 'das muss ist versalzen.' in nordhausen some one has publicly announced a disputation which contains the proposition: '_summa ars chriatianorum est nescire legem._--the highest art of a christian is not to know the law.'" march , : "some, for instance, amsdorf and gallus, object to the word _debitum._" (_c. r._ , . . ; , . .) andrew musculus, professor in frankfurt on the oder, is reported to have said in a sermon, : "they are all the devil's own who teach: 'new obedience is necessary (_nova obedientia est necessaria_)'; the word 'must (necessary)' does not belong here. 'good works are necessary to salvation,' and, 'good works are necessary, but not to salvation'--these are both of a cloth--_das sind zwei hosen aus einem tuch._" (meusel, _handlexikon_ , ; gieseler , , .) over against this extreme position, melanchthon, flacius, wigand, moerlin, and others held that it was entirely correct to say that good works are necessary. in the _opinion_ of november , , referred to above, melanchthon, after stating that he does not employ the phrase, "good works are necessary to salvation," continues as follows: "but i do affirm that these propositions are true, and that one may properly and without sophistry say, 'the new obedience or good works are necessary,' because obedience is due to god and because it is necessary that, after the holy spirit has been received, regeneration or conversion be followed by motions corresponding to the holy spirit.... and the words 'duty' and 'necessity' signify the order of god's wisdom and justice; they do not signify an obedience which is compelled or extorted by fear." (_c. r._ , .) the frankfurt _rezess_ of [rezess, rueckzug, vergleich = agreement], written by melanchthon and signed by the lutheran princes, declared: "these propositions, '_nova obedientia est necessaria, nova obedientia est debitum,_ new obedience is necessary, is a debt,' shall not be rejected." the _rezess_ explained: "it is certainly a divine, immovable truth that new obedience is necessary in those who are justified; and these words are to be retained in their true meaning. 'necessary' signifies divine order. new obedience is necessary and is a debt for the very reason that it is an immutable divine order that the rational creature obeys god." (_c. r._ , . .) in a similar way this matter was explained by flacius and other theologians. they all maintained that it is correct to say, good works are necessary. even amsdorf wrote in his _brief instruction_ against major: "for we all say and confess that a christian after his renewal and new birth _should_ and _must_ (_soll und muss_) love and fear god and do all manner of good works, but not in order to be saved thereby, for he is saved already by faith." (schlb. , .) this view, which was also plainly taught in the _augsburg confession,_ prevailed and received the sanction of our church in article iv of the _formula of concord._ when a christian spontaneously and by the free impulse of his own faith does (and would do, even if there were no law at all) what, according to the holy will of god, revealed in the ten commandments, he is obliged and in duty bound to do--such works, and such only, are, according to the _formula of concord,_ truly good works, works pleasing to god. it was the doctrine of luther, who had written, _e.g._, in his _church postil_ of : "no, dear man, you [cannot earn heaven by your good works, but you] must have heaven and already be saved before you do good works. works do not merit heaven, but, on the contrary, heaven, imparted by pure grace, does good works spontaneouslv, seeking no merit, but only the welfare of the neighbor and the glory of god. _nein, lieber mensch, du musst den himmel haben und schon selig sein, ehe du gute werke tust. die werke verdienen nicht den himmel, sondern wiederum [umgekehrt], der himmel, aus lauter gnaden gegeben, tut die guten werke dahin, ohne gesuch des verdienstes, nur dem naechsten zu nutz und gott zu ehren._" (e. , .) again, in _de servio arbitrio_ of : "the children of god do good entirely voluntarily, seeking no reward, but only the glory and will of god, ready to do the good even if, assuming the impossible, there were neither heaven nor hell. _filii autem dei gratuita voluntate faciunt bonum, nullum praemium quaerentes, sed solam gloriam et voluntatem dei, parati bonum facere, si per impossibile neque regnum neque infernus esset._" (e. v. a. , .) xiv. the synergistic controversy. . relation of majorism and synergism. the theological connection between majorism and synergism is much closer than is generally realized. both maintain that, in part, or in a certain respect, salvation depends not on grace alone, but also on man and his efforts. the majorists declared good works to be necessary to salvation, or at least to the preservation of faith and of salvation. thus salvation would, in a way, depend on the right conduct of a christian after his conversion. the synergists asserted: man, too, must do his bit and cooperate with the holy spirit if he desires to be saved. conversion and salvation, therefore, would depend, at least in part, on man's conduct toward converting grace, and he would be justified and saved, not by grace alone, but by a faith which to a certain extent is a work of his own. the burden of both, majorism and synergism, was the denial of the _sola gratia._ both coordinated man and god as the causes of our salvation. indeed, consistently carried out, both destroyed the central christian truth of justification by grace alone and, with it, the assurance of a gracious god and of eternal salvation--the supreme religious concern of luther and the entire lutheran theology. majorists and synergists employed also the same line of argument. both derived their doctrine, not from any clear statements of the bible, but by a process of anti-scriptural and fallacious reasoning. the majorists inferred: since evil works and sins against conscience destroy faith and justification, good works are required for their preservation. the synergists argued: since all who are not converted or finally saved must blame, not god, but themselves for rejecting grace, those, too, who are converted must be credited with at least a small share in the work of their salvation, that is to say, with a better conduct toward grace than the conduct of those who are lost. however, while majorism as well as synergism, as stated, represented essentially the same error and argued against the doctrine of grace in the same unscriptural manner, the more subtle, veiled, and hence the more dangerous of the two, no doubt, was synergism, which reduced man's cooperation to a seemingly harmless minimum and, especially in the beginning, endeavored to clothe itself in ambiguous phrases and apparently pious and plausible formulas. perhaps this accounts also for the fact that, though melanchthon and the majorists felt constrained to abandon as described in the preceding chapter, the coarser and more offensive majoristic propositions, they had at the same time no compunctions about retaining and defending essentially the same error in their doctrine of conversion; and that, on the other hand, their opponents, who by that time fully realized also the viciousness of synergism, were not satisfied with major's concessions in the controversy on good works, because he and his colleagues in wittenberg were known to identify themselves with the synergists. for the same reason the dangerous error lurking in the synergistic phrases does not seem from the first to have been recognized by the lutherans in the same degree as was the error contained in the majoristic propositions, which indeed had even during luther's life to some extent become a subject of dispute. yet it seems hardly possible that for years they should not have detected the synergistic deviations in wittenberg from luther's doctrine of free will. perhaps the fact that at the time when melanchthon came out boldly with his synergism, , the lutherans were engrossed with the adiaphoristic and majoristic controversies may help to explain, at least to some extent, why the synergistic error caused small concern, and was given but little consideration in the beginning. as a matter of fact, although a considerable amount of synergistic material had been published by , the controversy did not begin till , while the error that good works are necessary to salvation was publicly opposed soon after its reappearance in the leipzig interim. at the weimar disputation, , strigel referred to this silence, saying: "i am astonished that i am pressed so much in this matter [concerning synergism], since three years ago at worms no mention whatever [?] was made of this controversy, while many severe commands were given regarding others." (richard, _conf. prin.,_ .) the matter was mentioned at worms, but melanchthon is reported to have satisfied brenz and others by declaring that in the passages of his _loci_ suspected of synergism he meant "the regenerated will." . luther's monergism. according to lutheran theology, the true opposite of synergism is not calvinism with its double election, irresistible grace, denial of universal redemption, etc., but the monergism of grace, embracing particularly the tenets that in consequence of adam's fall man is spiritually dead and utterly unable to contribute in any degree or manner toward his own justification and conversion; moreover, that, being an enemy of god, man, of his own natural powers, is active only in resisting the saving efforts of god, as well as able and prone only to do so; that god alone and in every respect is the author of man's conversion, perseverance, and final salvation; and that, since the grace of god is universal and earnestly proffered, man alone is responsible for, and the cause of, his own damnation. _"sola fides iustificat,_ faith alone justifies"--that was the great slogan of the reformation sounded forth by luther and his followers with ever increasing boldness, force and volume. and the distinct meaning of this proposition, which luther called "_hoc meum dogma,_ this my dogma," was just this, that we are saved not by any effort or work of our own, but in every respect by god's grace alone. the restoration of this wonderful truth, taught by st. paul, made luther the reformer of the church. this truth alone, as luther had experienced, is able to impart solid comfort to a terror-stricken conscience, engender divine assurance of god's pardon and acceptance, and thus translate a poor miserable sinner from the terrors of hell into paradise. in the _seven penitential psalms,_ written , luther says: "if god's mercy is to be praised, then all [human] merits and worthiness must come to naught." (weimar , .) "not such are blessed as have no sins or extricate themselves by their own labors, but only those whose sins are graciously forgiven by god." ( .) "it is characteristic of god (_es ist gottes natur_) to make something out of nothing. hence god cannot make anything out of him who is not as yet nothing.... therefore god receives none but the forsaken, heals none but the ill, gives sight to none but the blind, quickens none but the dead, makes pious none but the sinners, makes wise none but the ignorant,--in short, he has mercy on none but the miserable, and gives grace to none but those who are in disgrace. whoever therefore, is a proud saint, wise or just, cannot become god's material and receive god's work within himself, but remains in his own work and makes an imaginary, seeming, false, and painted saint of himself, _i.e._, a hypocrite." ( .) "for he whom thou [god] dost justify will never become righteous by his works; hence it is called thy righteousness, since thou givest it to us by grace, and we do not obtain it by works." ( .) "israel the true [new] man, does not take refuge in himself, nor in his strength, nor in his righteousness and wisdom.... for help and grace is not with themselves. they are sinners and damned in themselves, as he also says through hosea: o israel, with thee there is nothing but damnation, but with me is thine help." ( .) "he, he, god himself, not they themselves, will deliver the true israel.... mark well, israel has sin and cannot help itself." ( .) in his explanation of ps. ( ), , luther says: "he calls these children [conceived from spiritual seed, the word of god] dew, since no soul is converted and transformed from adam's sinful childhood to the gracious childhood of christ by human work, but only by god, who works from heaven like the dew, as micah writes: 'the children of israel will be like the dew given by god which does not wait for the hands of men.'" ( .) again: "in every single man god precedes with grace and works before we pray for grace or cooperate. the doctors call this _gratiam primam et praevenientem,_ that is, the first and prevenient grace. augustine: _gratia dei praevenit, ut velimus, ne frustra velimus._ god's grace prevenes that we will, lest we will in vain." ( .) in his theses for the heidelberg disputation, also of , luther says of man's powers in spiritual matters: " . free will after sin [the fall] is a mere titular affair [an empty title only], and sins mortally when it does what it is able to do. _liberum arbitrium post peccatum res est de solo titulo et dum facit, quod in se est, peccat mortaliter._" " . a man desirous of obtaining grace by doing what he is able to do adds sin to sin, becoming doubly guilty. _homo putans, se ad gratiam velle pervenire faciendo, quod est in se, peccatum addit peccato, ut duplo reus fiat._" " . it is certain that a man must utterly despair of himself in order to become apt to acquire the grace of christ. _certum est, hominem de se penitus oportere desperare, ut aptus fiat ad consequendam gratiam christi._" (w. , .) by way of explanation luther added to thesis : "the first part [of this thesis, that free will is a mere empty title] is apparent, because the will is a captive and a servant to sin, not that it is nothing, but that it is free only to [do] evil--_non quod sit nihil, sed quod non sit liberum nisi ad malum._ john , . : 'whosoever committeth sin is the servant of sin. if the son shall make you free, ye shall be free indeed.' hence, st. augustine says in his book _de spiritu et litera:_ free will without grace can only sin--_non nisi ad peccandum valet._ and in his second book against julianus: you call that a free will which in truth is captive, etc." to thesis luther added: "when man does what he is able to do (_dum facit, quod est in se_), he sins, seeking altogether his own. and if he is minded to become worthy of, and apt for, grace by a sin, he adds proud presumption." in his sermon of on genesis , luther remarked: "this passage ['the lord had respect unto abel'] subverts the entire liberty of our human will. _hic locus semel invertit universam libertatem voluntatis nostrae._" (weimar , .) in a sermon of september , , we read: "by nature we are born accursed;... through christ we are born again children of life. thus we are born not by free will, not by works, not by our efforts. as a child in the womb is not born by its own works, but suffers itself to be carried and to be given birth, so we are justified by suffering, not by doing." ( .) "where, then," luther exclaimed about the same time in his _operationes in psalmos,_ "will free will remain? where the doing what one can? _ubi ergo manebit liberum arbitrium, ubi facere quod in se?_" ( , . .) in a sermon of february , , he said: "whatever grace is in us comes from god alone. here free will is entirely dead. all that we attempt to establish with our powers is lost unless he prevenes and makes us alive through his grace. grace is his own work, which we receive in our hearts by faith. this grace the soul did not possess before, for it is the new man.... the great proud saints will not do this [ascribe everything to god and his mercy]. they, too, would have a share in it, saying to our lord: 'this i have done by my free will, this i have deserved.'" ( , ; , .) thus luther, from the very beginning of the reformation, stood for the doctrine of justification, conversion, and salvation by grace alone. most emphatically he denied that man though free to a certain extent in human and temporal affairs, is able to cooperate with the powers of his natural, unregenerate will in matters spiritual and pertaining to god. this was also the position which luther victoriously defended against erasmus in his _de servo arbitrio_ of . goaded on by the romanists to come out publicly against the german heretic, the great humanist, in his _diatribe_ of , had shrewdly planned to attack his opponent at the most vulnerable point. as such he regarded luther's monergistic doctrine, according to which it is god alone who justifies, converts, preserves, and saves men, without any works of their own. in reality, however, as presently appeared from his glorious classic on the _sola-gratia_ doctrine, erasmus had assaulted the strongest gate of luther's fortress. for the source of the wonderful power which luther displayed throughout the reformation was none other than the divine conviction born of the word of god that in every respect grace alone is the cause of our justification and salvation. and if ever this blessed doctrine was firmly established, successfully defended, and greatly glorified, it was in luther's book against erasmus. justification, conversion, perseverance in faith, and final salvation, obtained not by any effort of ours, but in every respect received as a gracious gift of god alone--that was the teaching also to which luther faithfully, most determinedly, and without any wavering adhered throughout his life. in his _large confession_ of , for example, we read: "herewith i reject and condemn as nothing but error all dogmas which extol our free will, as they directly conflict with this help and grace of our savior jesus christ. for since outside of christ death and sin are our lords, and the devil our god and prince, there can be no power or might, no wisdom or understanding, whereby we can qualify ourselves for, or strive after, righteousness and life; but we must be blinded people and prisoners of sin and the devil's own, to do and to think what pleases them and is contrary to god and his commandments." (conc. trigl. , .) . luther's doctrine endorsed. to adhere faithfully to luther's doctrine of conversion and salvation by grace alone was also the determination of the loyal lutherans in their opposition to the synergists. planck correctly remarks that the doctrine which flacius and the anti-synergists defended was the very doctrine which "luther advocated in his conflict with erasmus." (_prot. lehrbegriff_ , .) this was substantially conceded even by the opponents. when, for example, at the colloquy in worms, , the romanists demanded that flacius's doctrine of free will be condemned by the lutherans, melanchthon declared that herein one ought not to submit to the papists, who slyly, under the name of illyricus [flacius], demanded the condemnation of luther, whose opinion in the doctrine of free will he [melanchthon] was neither able nor willing to condemn. (gieseler , , .) in their _confession,_ published in march, , the theologians of ducal saxony (wigand, coelestin, irenaeus, kirchner, etc.) declared: "we also add that we embrace the doctrine and opinion of dr. luther, the elias of these latter days of the world, as it is most luminously and skilfully set forth in the book _de servo arbitrio,_ against erasmus, in the _commentary on genesis,_ and in other books; and we hold that this teaching of luther agrees with the eternal word of god." (schluesselburg, _catalogus_ , .) luther's _sola-gratia_-doctrine was embodied also in the _formula of concord,_ and this with a special endorsement of his book _de servo arbitrio._ for here we read: "even so dr. luther wrote of this matter [the doctrine that our free will has no power whatever to qualify itself for righteousness, etc.] also in his book _de servo arbitrio; i.e._, of the captive will of man, in opposition to erasmus, and elucidated and supported this position well and thoroughly [_egregie et solide_]; and afterward he repeated and explained it in his glorious exposition of the book of genesis, especially of chapter . there likewise his meaning and understanding of some other peculiar disputations introduced incidentally by erasmus, as of absolute necessity, etc., have been secured by him in the best and most careful way against all misunderstanding and perversion; to which we also hereby appeal and refer others." ( , ; , .) in the passage of his _commentary on genesis_ referred to by the _formula,_ luther does not, as has been claimed, retract or modify his former statements concerning the inability of the human will and the monergism of grace, but emphasizes that, in reading _de servo arbitrio,_ one must heed and not overlook his frequent admonitions to concern oneself with god as he has revealed himself in the gospel, and not speculate concerning god in his transcendence, absoluteness, and majesty, as the one in whom we live and move and have our being, and without whom nothing can either exist or occur, and whose wonderful ways are past finding out. (conc. trigl., .) and the fact that the lutheran theologians, living at the time and immediately after the framing of the _formula of concord,_ objected neither to the book _de servo arbitrio_ itself nor to its public endorsement by the _formula of concord,_ is an additional proof of the fact that they were in complete agreement with luther's teaching of conversion and salvation by grace alone. (frank , .) this _sola-gratia_-doctrine, the vital truth of christianity, rediscovered and proclaimed once more by luther, was, as stated, the target at which erasmus directed his shafts. in his _diatribe_ he defined the power of free will to be the faculty of applying oneself to grace (_facultas applicandi se ad gratiam_), and declared that those are the best theologians who, while ascribing as much as possible to the grace of god, do not eliminate this human factor. he wrote: free will is "the ability of the human will according to which man is able either to turn himself to what leads to eternal salvation or to turn away from it." (st.l. , .) again: "those, therefore, who are farthest apart from the views of pelagius ascribe to grace the most, but to free will almost nothing; yet they do not abolish it entirely. they say that man cannot will anything good without special grace, cannot begin anything good, cannot continue in it, cannot complete anything without the chief thing, the constant help of divine grace. this opinion seems to be pretty probable because it leaves to man a striving and an effort, and yet does not admit that he is to ascribe even the least to his own powers." ( .) one must avoid extremes, and seek the middle of the road, said erasmus. pelagius had fallen into scylla, and luther into charybdis. "i am pleased with the opinion of those who ascribe to free will something, but to grace by far the most." ( .) essentially, this was the error held, nursed, and defended also by the synergists, though frequently in more guarded and ambiguous phrases. but their theory of conversion also involved, as schaff and schmauk put it, "the idea of a partnership between god and man, and a corresponding division of work and merit." (_conf. principle,_ .) however, these attempts to revamp the semi-pelagian teaching resulted in a controversy which more and longer than any other endangered and disquieted the lutheran church, before as well as after the adoption of the _formula of concord._ whether the unregenerate man, when the word of god is preached, and the grace of god is offered him, is able to prepare himself for grace, accept it, and assent thereto, was, according to the _formula of concord,_ "the question upon which, _for quite a number of years now,_ there has been a controversy among some theologians in the churches of the augsburg confession." ( , .) and of all the controversies after luther's death the synergistic controversy was most momentous and consequential. for the doctrine of grace with which it dealt is the vital breath of every christian. without it neither faith nor the christian religion can live and remain. "if we believe," says luther in _de servo arbitrio,_ "that christ has redeemed men by his blood, then we must confess that the entire man was lost; otherwise we make christ superfluous or the redeemer of but the meanest part of us, which is blasphemous and sacrilegious." reading the book of erasmus, in which he bent every effort toward exploding the doctrine of grace, luther felt the hand of his opponent clutching his throat. in the closing paragraph of _de servo arbitrio_ luther wrote: "i highly laud and extol you for this thing also, that of all others you alone have gone to the heart of the subject.... you alone have discerned the core of the matter and have aimed at the throat, for which i thank you heartily.--_unus tu et solus cardinem rerum vidisti, et ipsum iugulum petisti, pro quo ex animo tibi gratias ago, in hac enim causa libentius versor, quantum favet tempus et otium._" (e. v. a. , . ; st. l. , ; pieper, _dogm._ , .) and so the synergists, who renewed the doctrine of erasmus, also flew at the throat of christianity. genuine lutheranism would have been strangled if synergism had emerged victorious from this great controversy of grace versus free will. . the father of synergism. during the first period of his activity in wittenberg, melanchthon was in perfect agreement with luther also on the question of man's inability in spiritual matters and the sole activity, or monergism, of grace in the work of his salvation. as late as he incorporated these views in the _augsburg confession,_ as appears, in particular, from articles ii, v, xviii, and xix. his later doctrine concerning the three concurring causes of conversion (the holy spirit, the word, and the consenting will of man), as well as his theory explaining synergistically, from an alleged dissimilar action in man, the difference why some are saved while others are lost, is not so much as hinted at in the confession. but even at this early date ( ) or soon after, melanchthon also does not seem any longer to have agreed whole-heartedly with luther in the doctrine of grace and free will. and in the course of time his theology drifted farther and farther from its original monergistic moorings. nor was luther wholly unaware of the secret trend of his colleague and friend toward--erasmus. in , when the deviations of melanchthon and cruciger, dealt with in our previous chapter, were brought to his notice, luther exclaimed: "_haec est ipsissima theologia erasmi._ this is the identical theology of erasmus, nor can there be anything more opposed to our doctrine." (kolde, _analecta,_ .) that melanchthon's theology was verging toward erasmus appears from his letter of june , , to veit dietrich, in which he said that he desired a more thorough exposition also of the doctrines of predestination and of the _consent of the will._ (_c. r._ , .) before this, in his _commentary on romans_ of , he had written that there is some cause of election also in man; _viz._, in as far as he does not repudiate the grace offered--"_tamen eatenus aliquam causam in accipiente esse quatenus promissionem oblatam non repudiat_." (seeberg , .) in an addition to his _loci_ of he also spoke of a cause of justification and election residing in man. (_c. r._ , .) in the revised editions of and he plainly began to prepare the way for his later bold and unmistakable deviations. for even though unable to point out a clean-cut and unequivocal synergistic statement, one cannot read these editions without scenting a semi-pelagian and erasmian atmosphere. what melanchthon began to teach was the doctrine that man, when approached by the word of god, is able to assume either an attitude of _pro_ or _con_, _i.e._, for or against the grace of god. the same applies to the _variata_ of in which the frequent "_adiuvari_" there employed, though not incorrect as such, was not without a synergistic flavor. tschackert remarks of the _loci_ of : "melanchthon wants to make man responsible for his state of grace. nor does the human will in consequence of original sin lose the ability to decide itself when incited; the will produces nothing new by its own power, but assumes an attitude toward what approaches it. when man hears the word of god, and the holy spirit produces spiritual affections in his heart, the will can either assent or turn against it. in this way melanchthon arrives at the formula, ever after stereotype with him, that there are three concurring causes in the process of conversion: 'the word of god, the holy spirit, and the human will, which, indeed, is not idle, _but strives against its infirmity.'_" ( .) however, during the life of luther, melanchthon made no further measurable progress towards synergism. perhaps the unpleasant experiences following upon his innovations in the doctrine of good works acted as a check also on the public development of his synergistic tendencies. during luther's life melanchthon, as he himself admitted to carlowitz ( ), dissimulated, keeping his deviating views to himself and his intimate friends. after luther's death, however, he came out unmistakably and publicly, also in favor of synergism, endorsing even the erasmian definition of free will as "the power in man to apply himself to grace." he plainly taught that, when drawn by the holy spirit, the will is able to decide _pro_ or _con,_ to obey or to resist. especially in his lectures, melanchthon--not indeed directly, but mentioning the name of flacius--continually lashed such phrases of luther as "purely passive," "block," "resistance,"--a fact to which schluesselburg, who had studied in wittenberg, refers in support of his assertion that melanchthon had departed from luther's teaching on free will. (_catalogus_ , .) while melanchthon formerly (in his _loci_ of ) had spoken of three causes of a good action (_bonae actionis_) he now publicly advocated the doctrine of three concurring causes of _conversion._ now he boldly maintained that, since the grace of god is universal, one must assume, and also teach, that there are different actions in different men, which accounts for the fact that some are converted and saved while others are lost. according to the later melanchthon, therefore, man's eternal salvation evidently does not depend on the gracious operations of god's holy spirit and word alone, but also on his own correct conduct toward grace. in his heart, especially when approaching the mercy-seat in prayer, melanchthon, no doubt, forgot and disavowed his own teaching, and believed and practised luther's _sola-gratia_-doctrine. but it cannot be denied that, in his endeavors to harmonize universal grace with the fact that not all, but some only, are saved, melanchthon repudiated the monergism of luther, espoused and defended the powers of free will in spiritual matters, and thought, argued, spoke, and wrote in terms of synergism. indeed, melanchthon must be regarded as the father of both synergism and the rationalistic methods employed in its defense, and as the true father also of the modern rationalistico-synergistic theology represented by such distinguished men as von hofmann, thomasius, kahnis, luthardt, etc. (pieper , ; frank , .) . unsound statements of melanchthon. following are some of the ambiguous and false deliverances of melanchthon: in the _loci_ of the so-called human cause of conversion which must be added to the word and spirit is described as endeavoring, striving, and wishing to obey and believe. we read: "we do not say this to ensnare the consciences, or to deter men from the endeavor to obey and believe, or from making an effort. on the contrary, since we are to begin with the word, we certainly must not resist the word of god, but strive to obey it.... we see that these causes are united: the word, the holy spirit, and the will, which is certainly not idle, but strives against its infirmity. in this manner ecclesiastical writers are accustomed to join these causes. basil says: 'only will, and god will precede,' god precedes, calls, moves, assists us, but let us beware lest we resist.... chrysostom says: he who draws, draws him who is willing." (_c. r._ , .) in conversion and salvation god certainly must do and does his share, but man must beware lest he fail to do what is required of him. this is also the impression received from melanchthon's statements in the third elaboration of his _loci,_ . we read: "here three causes of a good action concur (_hic concurrunt tres causae bonae actionis_): the word of god, the holy spirit, and the human will assenting to and not resisting the word of god (_humana voluntas assentiens, nec repugnans verbo dei_). for it could expel [the spirit], as saul expelled [him] of his own free will. but when the mind hearing and sustaining itself does not resist, does not give way to diffidence, but, the holy spirit assisting, endeavors to assent,--in such a struggle the will is not inactive (_in hoc certamine voluntas non est otiosa_). the ancients have said that good works are done when grace precedes and the will follows. so also basil says: '_monon theleson, kai theos proapanta_, only will, and god anticipates. god precedes, calls, moves, assists us; but as for us, let us see to it that we do not resist. _deus antevertit nos, vocat, movet, adiuvat, sed nos viderimus, ne repugnemus,_' ( , .) and phil. , : 'he which hath begun a good work in you will perform it until the day of jesus christ,' _i.e._, we are assisted by god (_adiuvamur a deo_), but we must hear the word of god and not resist the drawing god." ( .) "god draws our minds that they will, but we must assent, not resist. _deus trahit mentes, ut velint, sed assentiri nos, non repugnare oportet._" ( .) here we also meet the remark: "but the will, when assisted by the holy spirit, becomes more free. _fit autem voluntas adiuvata spiritu sancto magis libera._" ( .) frank comments pertinently that the _magis_ presupposes a certain degree of liberty of the will before the assistance of the holy spirit. ( , .) the boldest synergistic statements are found in the _loci_ of . it was the year of the leipzig interim, in which the same error was embodied as follows: "the merciful god does not deal with man as with a block, but draws him in such a way that his will, too, cooperates." (_c. r._ , . .) as to the _loci_ of this year, bindseil remarks in the _corpus reformatorum:_ "this edition is famous on account of certain paragraphs inserted by the author in the article on free will. for these additions contain the erasmian definition of free will (that it is the faculty of applying oneself to grace), on account of which melanchthon was charged with synergism by the flacians.... for this reason the edition is called by j. t. mayer 'the worst of all (_omnium pessima_).'" at the weimar colloquy, , even strigel was not willing to identify himself openly with the erasmian definition of free will (_facultas applicandi se ad gratiam_) as found in one of these sections. when flacius quoted the passage, strigel retorted excitedly: "i do not defend that definition which you have quoted from the recent edition [ ]. when did you hear it from me? when have i undertaken to defend it?" (frank , . .) at the herzberg colloquy andreae remarked: "the _loci communes_ of melanchthon are useful. but whoever reads the _locus de libero arbitrio_ must confess, even if he judges most mildly, that the statements are dubious and ambiguous. and what of the four paragraphs which were inserted after luther's death? for here we read: 'there must of necessity be a cause of difference in us why a saul is rejected, a david received.'" (pieper , .) from these additions of we cite: "nor does conversion occur in david in such a manner as when a stone is turned into a fig: but free will does something in david; for when he hears the rebuke and the promise, he willingly and freely confesses his fault. and his will does something when he sustains himself with this word: the lord hath taken away your sin. and when he endeavors to sustain himself with this word, he is already assisted by the holy spirit." (_c. r._ , .) again: "i therefore answer those who excuse their idleness because they think that free will does nothing, as follows: it certainly is the eternal and immovable will of god that you obey the voice of the gospel, that you hear the son of god, that you acknowledge the mediator. how black is that sin which refuses to behold the mediator, the son of god, presented to the human race! you will answer: 'i cannot.' but in a manner you can (_immo aliquo modo potes_), and when you sustain yourself with the voice of the gospel, then pray that god would assist you, and know that the holy spirit is efficacious in such consolation. know that just in this manner god intends to convert us, when we, roused by the promise wrestle with ourselves, pray and resist our diffidence and other vicious affections. for this reason some of the ancient fathers have said that free will in man is the faculty to apply himself to grace (_liberum arbitrium in homine facultatem esse applicandi se ad gratiam_); _i.e._, he hears the promise, endeavors to assent, and abandons sins against conscience. such things do not occur in devils. the difference therefore between the devils and the human race ought to be considered. these matters however, become still clearer when the promise is considered. for since the promise is universal, and since there are no contradictory wills in god, there must of necessity be in us some cause of difference why saul is rejected and david is received; _i.e._, there must of necessity be some dissimilar action in these two. _cum promissio sit universalis, nec sint in deo contradictoriae voluntates, necesse est in nobis esse aliquam discriminis causam, cur saul abiiciatur. david recipiatur, id est, necesse est aliquam esse actionem dissimilem in his duobus._ properly understood, this is true, and the use [_usus_] in the exercises of faith and in true consolation (when our minds acquiesce in the son of god, shown in the promise) will illustrate this copulation of causes: the word of god, the holy spirit, and the will." (_c. r._ , f.) at the colloquy of worms, , melanchthon, interpellated by brenz, is reported to have said that the passage in his _loci_ of defining free will as the faculty of applying oneself to grace referred to the regenerated will (_voluntas renata_), as, he said, appeared from the context. (gieseler , , ; frank , .) as a matter of fact, however, the context clearly excludes this interpretation. in the passage quoted, melanchthon, moreover, plainly teaches: . that in conversion man, too, can do, and really does, something by willingly confessing his fault, by sustaining himself with the word, by praying that god would assist him, by wrestling with himself, by striving against diffidence, etc.; . that the nature of fallen man differs from that of the devils in this, that his free will is still able to apply itself to grace, endeavor to assent to it, etc.; . that the dissimilar actions resulting from the different use of this natural ability accounts for the fact that some are saved while others are lost. such was the plain teaching of melanchthon from which he never receded, but which he, apart from other publications, reaffirmed in every new edition of his _loci._ for all, including the last one to appear during his life ( ), contain the additions of . "the passage added by the author [melanchthon, ] after luther's death is repeated in all subsequent editions," says bindseil. (_c. r._ , .) the sections which were added to the _loci_ after also breathe the same synergistic spirit. in melanchthon inserted a paragraph which says that, when approached by the holy spirit, the will can obey or resist. we read: "the liberty of the human will after the fall, also in the non-regenerate, is the faculty by virtue of which man is able to govern his motions, _i.e._, he can enjoin upon his external members such actions as agree, or such as do not agree, with the law of god. but he cannot banish doubts from his mind and evil inclinations from his heart without the light of the gospel and without the holy spirit. but when the will is drawn by the holy spirit, it can obey or resist. _cum autem trahitur a spiritu sancto, potest obsequi et repugnare._" ( , ; , .) other publications contain the same doctrine. while in his _loci_ of he had spoken only of three causes of a good action (_bonae actionis_), melanchthon, in his _enarratio symboli nicaeni_ of , substituted "conversion" for "good action." we read: in conversion these causes concur: the holy spirit, the voice of the gospel, "and the will of man, which does not resist the divine voice, but somehow, with trepidation, assents. _concurrunt in conversione hae causae: spiritus sanctus ... vox evangelii ... et voluntas hominis, quae non repugnat voci divinae, sed inter trepidationem utcumque assentitur_." again: "and concerning this copulation of causes it is said: the spirit comes to the assistance of our infirmity. and chrysostom truly says: god draws, but he draws him who is willing." again: god's promise is universal, and there are no contradictory wills in god; hence, though paul is drawn in a different manner than zacchaeus, "nevertheless there is some assent of the will (_tamen aliqua est voluntatis assensio_)." "god therefore begins and draws by the voice of the gospel but he draws him who is willing, and assists him who assents." "nor is anything detracted from the glory of god, but it is truly affirmed that the assistance of god always concurs in the beginning and afterwards (_auxilium dei semper initio et deinceps concurrere_)." ( , ff.) accordingly, god merely concurs as one of three causes, among which the will of man is the third. in his _examen ordinandorum_ of , melanchthon again replaced the term "good action" by "conversion." he says: "in conversion these causes concur: the word of god, the holy spirit, whom the father and son send to kindle our hearts, and our will, assenting and not resisting the word of god (_et nostra voluntas assentiens et non repugnans verbo dei_). and lest we yield to diffidence, we must consider that both preachings are universal, the preaching of repentance as well as the promise of grace.... let us therefore not resist but assent to the promise, and constantly repeat this prayer: i believe, o lord, but come to the help of my weakness." ( , .) finally in his _opinion on the weimar book of confutation,_ march , , melanchthon remarks: "again, if the will is able to turn from the consolation, it must be inferred that it works something and follows the holy spirit when it accepts the consolation. _item, so sich der wille vom trost abwenden mag, so ist dagegen zu verstehen, dass er etwas wirket und folget dem heiligen geist, so er den trost annimmt._" ( , .) w. preger is right when he says: "according to melanchthon's view, natural man is able to do the following [when the word of god is preached to him]: he is able not to resist; he is able to take pains with respect to obedience; he is able to comfort himself with the word.... this [according to melanchthon] is a germ of the positive good will still found in natural man which prevenient grace arouses." (_flacius illyricus_ , f.) schmauk writes: melanchthon found "the cause for the actual variation in the working of god's grace in man, its object. this subtle synergistic spirit attacks the very foundation of lutheranism, flows out into almost every doctrine, and weakens the church at every point. and it was particularly this weakness which the great multitude of melanchthon's scholars, who became the leaders of the generation of which we are speaking, absorbed, and which rendered it difficult to return, finally, after years of struggle, to the solid ground, once more recovered in the _formula of concord._" (_conf. principle,_ .) r. seeberg characterizes melanchthon's doctrine as follows: "a synergistic trait therefore appears in his doctrine. in the last analysis, god merely grants the outer and inner possibility of obtaining salvation. without man's cooperation this possibility would not become reality; and he is able to refuse this cooperation. it is, therefore, in conversion equally a cause with the others. _sie [die mitwirkung des menschen] ist also freilich eine den andern ursachen gleichberechtigte ursache in der bekehrung._" god makes conversion possible, but only the decision of man's free will makes it actual,--such, according to seeberg, was the "synergism" of melanchthon. (seeberg, _dogg.,_ , . .) frank says of melanchthon's way of solving the question why some are converted and saved while others are lost: "the road chosen by melanchthon has indeed led to the goal. the contradictions are solved. but let us look where we have landed. we are standing--in the roman camp!" after quoting a passage from the _tridentinum,_ which speaks of conversion in terms similar to those employed by melanchthon, frank continues: "the foundation stone of luther's original reformation doctrine of salvation by grace alone; _viz._, that nothing in us, not even our will moved and assisted by god, is the _causa meritoria_ of salvation, is subverted by these propositions; and it is immaterial to the contrite heart whether much or little is demanded from free will as the faculty of applying oneself to grace." frank adds: "what the philippists, synchronously [with melanchthon] and later, propounded regarding this matter [of free will] are but variations of the theme struck by melanchthon. everywhere the sequence of thought is the same, with but this difference, that here the faults of the melanchthonian theory together with its consequences come out more clearly." ( , f.) the same is true of modern synergistic theories. without exception they are but variations of notes struck by melanchthon,--the father of all the synergists that have raised their heads within the lutheran church. . pfeffinger champions synergistic doctrine. prior to references to the unsound position of the wittenberg and leipzig theologians are met with but occasionally. (planck , .) the unmistakably synergistic doctrine embodied in the _loci_ of , as well as in the leipzig interim, did not cause alarm and attract attention immediately. but when, in , john pfeffinger [born ; superintendent, and professor in leipzig; assisted in framing the leipzig interim; died january , ] published his "five questions concerning the liberty of the human will--_de libertate voluntatis humanae quaestiones quinque._ d. johannes pfeffinger lipsiae editae in officina georgii hantschi ," the controversy flared up instantly. it was a little booklet containing besides a brief introduction, only paragraphs, or theses. in these pfeffinger discussed and defended the synergistic doctrine of melanchthon, maintaining that in conversion man, too, must contribute his share though it be ever so little. early in the next year pfeffinger was already opposed by the theologians of thuringia, the stanch opponents of the philippists, john stolz, court-preacher at weimar composing theses for this purpose. in amsdorf published his _public confession of the true doctrine of the gospel and confutation of the fanatics of the present time,_ in which he, quoting from memory, charged pfeffinger with teaching that man is able to prepare himself for grace by the natural powers of his free will, just as the godless sophists, thomas aquinas, scotus, and their disciples, had held. (planck , . .) about the same time stolz published the theses just referred to with a preface by aurifaber (_refutatio propositionum pfeffingeri de libero arbitrio_). flacius, then professor in jena, added his _refutation of pfeffinger's propositions on free will_ and _jena disputation on free will._ in the same year, , pfeffinger, in turn published his _answer to the public confession of amsdorf,_ charging the latter with falsification, and denouncing flacius as the "originator and father of all the lies which have troubled the lutheran church during the last ten years." but at the same time pfeffinger showed unmistakably that the charges of his opponents were but too well founded. says planck: "whatever may have moved pfeffinger to do so, he could not (even if flacius himself had said it for him) have confessed synergism more clearly and more definitely than he did spontaneously and unasked in this treatise." ( , .) frank: "pfeffinger goes beyond melanchthon and strigel; for the action here demanded of, and ascribed to, the natural will is, according to him, not even in need of liberation by prevenient grace.... his doctrine may without more ado be designated as semi-pelagianism." ( , .) at wittenberg, pfeffinger was supported by george major, paul eber, and paul crell and before long his cause was espoused also by victorin strigel in jena. disputations by the wittenberg and leipzig synergists (whom schluesselburg, , , calls "cooperators" and "die freiwilligen herren") and by their opponents in jena increased the animosity. both parties cast moderation to the winds. in a public letter of the wittenberg professors, for example, maligned flacius in every possible way, and branded him as "der verloffene undeutsche flacius illyricus" and as the sole author of all the dissensions in the churches of germany. (planck , .) . statements of pfeffinger. following are some of the synergistic deliverances made by pfeffinger in his _five questions concerning the liberty of the human will._ par. reads: "thirdly, when we inquire concerning the spiritual actions, it is correct to answer that the human will has not such a liberty as to be able to effect the spiritual motions without the help of the holy spirit (_humanam voluntatem non habere eiusmodi libertatem, ut motus spirituales sine auxilio spiritus sancti efficere possit_)." par. : "therefore some assent or apprehension on our part must concur (_oportet igitur nostram aliquam assensionem seu apprehensionem concurrere_) when the holy spirit has aroused (_accenderit_) the mind, the will and the heart. hence basil says: only will, and god anticipates; and chrysostom: he who draws, draws him who is willing; and augustine: he assists those who have received the gift of the call with becoming piety, and preserve the gifts of god as far as man is able. again: when grace precedes, the will follows--_praeeunte gratia, comitante voluntate._" in par. we read: "the will, therefore, is not idle, but assents faintly. _voluntas igitur non est otiosa sed languide assentitur._" paragraph runs: "if the will were idle or purely passive, there would be no difference between the pious and the wicked, or between the elect and the damned, as, between saul and david, between judas and peter. god would also become a respecter of persons and the author of contumacy in the wicked and damned; and to god would be ascribed contradictory wills, --which conflicts with the entire scripture. hence it follows that there is in us a cause why some assent while others do not. _sequitur ergo in nobis esse aliquam causam, cur alii assentiantur, alii non assentiantur_." par. : "him [the holy spirit], therefore, we must not resist; but on the part of our will, which is certainly not like a stone or block, some assent must be added--_sed aliquam etiam assensionem accedere nostrae voluntatis, quam non sicut saxum aut incudem se habere certum est._" par. : "but apprehension on our part must concur. for, since the promise of grace is universal, and since we must obey this promise, some difference between the elect and the rejected must be inferred from our will (_sequitur, aliquod discrimen inter electos et reiectos a voluntate nostra sumendum esse_), _viz._, that those who resist the promise are rejected, while those who embrace the promise are received.... all this clearly shows that our will is not idle in conversion or like a stone or block in its conduct. _ex quibus omnibus manifestissimum apparet, voluntatem nostram non esse otiosam in conversione, aut se ut saxum aut incudem habere._" par. reads: "some persons, however, shout that the assistance of the holy spirit is extenuated and diminished if even the least particle be attributed to the human will. though this argument may appear specious and plausible, yet pious minds understand that by our doctrine-- according to which we ascribe some cooperation to our will; _viz._, some assent and apprehension (_qua tribuimus aliquam synergiam voluntati nostrae, videlicet qualemcumque assensionem et apprehensionem_)-- absolutely nothing is taken away from the assistance rendered by the holy spirit. for we affirm that the first acts (_primas partes_) must be assigned and attributed to him who first and primarily, through the word or the voice of the gospel, moves our hearts to believe, to which thereupon we, too, ought to assent as much as we are able (_cui deinde et nos, quantum in nobis est, assentiri oportet_), and not resist the holy spirit, but submit to the word, ponder, learn, and hear it, as christ says: 'whosoever hath heard of the father and learned, cometh to me.'" par. : "and although original sin has brought upon our nature a ruin so sad and horrible that we can hardly imagine it, yet we must not think that absolutely all the knowledge (_notitiae_) which was found in the minds of our first parents before the fall has on that account been destroyed and extinguished after the fall, or that the human will does not in any way differ from a stone or a block; for we are, as st. paul has said most seriously, coworkers with god, which coworking, indeed, is assisted and strengthened by the holy spirit--_sumus synergi dei, quae quidem synergia adiuvatur a spiritu sancto et confirmatur._" evidently no comment is necessary to show that the passages cited from pfeffinger are conceived, born, and bred in semi-pelagianism and rationalism. planck furthermore quotes from pfeffinger's _answer to amsdorf,_ : "and there is no other reason why some are saved and some are damned than this one alone, that some, when incited by the holy spirit, do not resist, but obey him and accept the grace and salvation offered, while others will not accept it, but resist the holy spirit, and despise the grace." ( , .) again: "although the will cannot awaken or incite itself to spiritually good works, but must be awakened and incited thereto by the holy ghost, yet man is not altogether excluded from such works of the holy ghost, as if he were not engaged in it and were not to contribute his share to it--_dass er nicht auch dabei sein und das seine nicht auch dabei tun muesse._" ( .) again: in the hands of the holy spirit man is not like a block or stone in the hands of a sculptor, which do not and cannot "know, understand, or feel what is done with them, nor in the least further or hinder what the artist endeavors to make of them." ( .) "but when the heart of man is touched, awakened, and moved by the holy ghost, man must not be like a dead stone or block, ... but must obey and follow him. and although he perceives his great weakness, and, on the other hand, how powerfully sin in his flesh opposes, he must nevertheless not desist, but ask and pray god for grace and assistance against sin and flesh." ( .) planck remarks: according to pfeffinger, the powers for all this are still found in natural man, and the only thing required is, not to recreate them, but merely to incite them to action. ( .) in , in an appendix to his disputation of , pfeffinger explained and illustrated his position, in substance, as follows: i was to prove nothing else than that some use of the will [in spiritual matters] was left, and that our nature is not annihilated or extinguished, but corrupted and marvelously depraved after the fall. now, to be sure, free will cannot by its own natural powers regain its integrity nor rise after being ruined, yet as the doctrine [the gospel] can be understood by paying attention to it, so it can also in a manner (_aliquo modo_) be obeyed by assenting to it. but it is necessary for all who would dwell in the splendor of the eternal light and in the sight of god to look up to and not turn away from, the light. schluesselburg adds: "_haec certe est synergia_--this is certainly synergism." (_catalogus_ , .) tschackert summarizes pfeffinger's doctrine as follows: "when the holy spirit, through the word of god, influences a man, then the assenting will becomes operative as a factor of conversion. the reason why some assent while others do not must be in themselves.... evidently pfeffinger's opinion was that not only the regenerate, but even the natural will of man possesses the ability either to obey the divine spirit or to resist him." ( .) according to w. preger, pfeffinger taught "that the holy spirit must awaken and incite our nature that it may understand, think, will and do what is right and pleasing to god," but that natural free will is able "to obey and follow" the motions of the spirit. ( , . .) no doubt, pfeffinger advocated, and was a candid exponent and champion of, nothing but the three-concurring-causes doctrine of melanchthon, according to which god never fails to do his share in conversion, while we must beware (_sed nos viderimus, c. r._ , ) lest we fail to do our share. pfeffinger himself made it a special point to cite melanchthon as his authority in this matter. the last ( st) paragraph in his _five questions_ begins as follows: "we have briefly set forth the doctrine concerning the liberty of the human will, agreeing with the testimonies of the prophetic and apostolic scriptures, a fuller explanation of which students may find in the writings of our preceptor, mr. philip (_prolisciorem explicationem requirant studiosi in scriptis d. philippi, praeceptoris nostri_)." and when, in the subsequent controversy pfeffinger was publicly assailed by amsdorf, flacius, and others, everybody knew that their real target was none other than-- master philip. melanchthon, too, was well aware of this fact. in his _opinion on the weimar confutation,_ of march , , in which the synergism of the philippists is extensively treated, he said: "as to free will, it is apparent that they attack me, philip, in particular." (_c. r._ , .) . strigel and huegel entering controversy. the synergistic controversy received new zest and a new impetus when, in , victorin strigel and huegel (hugelius), respectively professor and pastor at jena, the stronghold of the opponents of the wittenberg philippists, opposed flacius, espoused the cause of pfeffinger, championed the doctrine of melanchthon, and refused to endorse the so called _book of confutation_ which flacius had caused to be drafted particularly against the wittenberg philippists and synergists, and to be introduced. the situation thus created was all the more sensational because, in the preceding controversies, strigel had, at least apparently, always sided with the opponents of the philippists. the "_konfutationsbuch_--book of confutation and condemnations of the chief corruptions, sects, and errors breaking in and spreading at this time" was published in by duke john frederick ii as a doctrinal norm of his duchy. in nine chapters this book, a sort of forerunner of the _formula of concord,_ dealt with the errors . of servetus, . of schwenckfeld, . of the antinomians, . of the anabaptists, . of the zwinglians, . of the synergists, . of osiander and stancarus, . of the majorists, . of the adiaphorists. its chief object, as expressly stated in the preface, was to warn against the errors introduced by the philippists, whose doctrines, as also planck admits, were not in any way misrepresented in this document. ( , . .) the sixth part, directed against synergism bore the title: "_confutatio corruptelarum in articulo de libero arbitrio sive de viribus humanis_--confutation of the corruptions in the article concerning free will or concerning the human powers." the _confutation_ was framed by the jena theologians, strigel and huegel also participating in its composition. however, some of the references to the corruptions of the philippists must have been rather vague and ambiguous in the first draft of the book; for when it was revised at the convention in weimar, flacius secured the adoption of additions and changes dealing particularly with the synergism of the wittenbergers, which were energetically opposed by strigel. even before the adoption of the _book of confutation,_ strigel had been polemicizing against flacius. but now (as flacius reports) he began to denounce him at every occasion as the "architect of a new theology" and an "enemy of the _augsburg confession._" at the same time he also endeavored to incite the students in jena against him. flacius, in turn, charged strigel with scheming to establish a philippistic party in ducal saxony. the public breach came when the _book of confutation_ was submitted for adoption and publication in the churches and schools. pastor huegel refused to read and explain it from the pulpit, and strigel presented his objections to the duke, and asked that his conscience be spared. but when strigel failed to maintain silence in the matter, he as well as pastor huegel were summarily dealt with by the duke. on march , , at two o'clock in the morning, both were suddenly arrested and imprisoned. flacius who was generally regarded as the secret instigator of this act of violence, declared publicly that the arrest had been made without his counsel and knowledge. about six months later (september , ) strigel and huegel after making some doctrinal concessions and promising not to enter into any disputation on the confutation, were set at liberty. (planck , . .) . weimar disputation. in order to settle the differences, flacius and his colleagues (wigand, judex, simon musaeus), as well as strigel, asked for a public disputation, which john frederick, too was all the more willing to arrange because dissatisfaction with his drastic procedure against strigel and huegel was openly displayed everywhere outside of ducal saxony. the disputation was held at weimar, august to , . it was attended by the saxon dukes and their entire courts, as well as by a large number of other spectators, not only from jena, but also from erfurt, wittenberg and leipzig. the subjects of discussion, for which both parties had submitted theses were: free will, gospel, majorism, adiaphorism, and indifferentism (_academica epoche,_ toleration of error). the disputing parties (flacius and strigel) agreed that "the only rule should be the word of god, and that a clear, plain text of the holy scriptures was to weigh more than all the inferences and authorities of interpreters" (planck , .) according to the proceedings of the weimar disputation, written by wigand and published by simon musaeus and under the title: "_disputatio de originali peccato et libero arbitrio_ inter m. flacium illyr. et vict. strigelium publice vinariae anno habita," the only questions discussed were free will and, incidentally, original sin. strigel defended the melanchthonian doctrine, according to which the causes of conversion are the holy spirit, the word of god, and the will of man feebly assenting to the gospel and, at the same time, seeking strength from god. he repeated the formula: "concurrunt in conversione haec tria: spiritus sanctus movens corda, vox dei, voluntas hominis, quae voci divinae assentitur." flacius, on the other hand, defended the _mere passive_ of luther, according to which man, before he is converted and endowed with faith, does not in any way cooperate with the holy spirit but merely suffers and experiences his operations. at the same time, however, he seriously damaged and discredited himself as well as the sacred cause of divine truth by maintaining that original sin is not a mere accident, such as strigel maintained, but the very substance of man. the discussions were discontinued after the thirteenth session. the duke announced that the disputation would be reopened later, charging both parties in the mean time to maintain silence in public,--a compromise to which flacius and his adherents were loath to consent. john wigand and matthias judex however continued to enforce the _book of confutation_ demanding an unqualified adoption in every point, _per omnia._ when the jurist matthew wesenbecius declined to accept the book in this categorical way, he was not permitted to serve as sponsor at a baptism. john frederick was dissatisfied with this procedure and action of the ministers; and when they persisted in their demands, the autocratic duke deprived them of the right to excommunicate, vesting this power in a consistory established at weimar. flacius and his adherents protested against this measure as tyranny exercised over the church and a suppression of the pure doctrine. as a result musaeus, judex, wigand, and flacius were suspended and expelled from jena, december, . (gieseler , , . .) their vacant chairs at the university were filled by freihub, salmuth, and selneccer, who had been recommended by the wittenberg philippists at the request of the duke, who now evidently favored a compromise with the synergists. strigel, too, was reinstated at jena after signing an ambiguous declaration. amsdorf, gallus, hesshusius, flacius, and the other exiled theologians denounced strigel's declaration as insincere and in conflict with luther's book _de servo arbitrio,_ and demanded a public retraction of his synergistic statements. when the ministers of ducal saxony also declined to acknowledge strigel's orthodoxy, a more definite "superdeclaration," framed by moerlin and stoessel (but not signed by strigel), was added as an interpretation of strigel's declaration. but even now a minority refused to submit to the demands of the duke, because they felt that they were being deceived by ambiguous terms, such as "capacity" and "aptitude," which the wily strigel and the synergists used in the active or positive, and not in the passive sense. these conscientious lutherans whom the rationalist planck brands as "almost insane, _beinahe verrueckt,_" were also deposed and banished, . strigel's declaration of march, however, maintaining that "the will is passive in so far as god alone works all good, but active in so far as it must be present in its conversion, must consent, and not resist, but accept," showed that he had not abandoned his synergism. in the same year he applied for, and accepted, a professorship in leipzig. later on he occupied a chair at the reformed university in heidelberg, where he died , at the age of only forty-five years. in , when john william became ruler of ducal saxony, the philippists were dismissed, and the banished lutheran pastors and professors (with the exception of flacius) were recalled and reinstated. while this rehabilitation of the loyal lutherans formally ended the synergistic controversy in ducal saxony, occasional echoes of it still lingered, due especially to the fact that some ministers had considered strigel's ambiguous declaration a satisfactory presentation of the lutheran truth with regard to the questions involved. that the synergistic teaching of melanchthon was continued in wittenberg appears, for example, from the _confessio wittenbergica_ of . . strigel's rationalistic principle. although at the opening of the disputation the debaters had agreed to decide all questions by clear scripture-passages alone, strigel's guiding principle was in reality not the bible but philosophy and reason. his real concern was not, what does scripture teach concerning the causes of conversion? but, how may we harmonize the universal grace of god with the fact that only some are converted and saved? self-evidently strigel, too, quoted bible-passages. among others, he appealed to such texts as john , ; rom. , ; , ; luke , ; heb. , ; rev. , ; luke , ; mark , ; thess. , ; jas. , . but as we shall show later, his deductions were philosophical and sophistical rather than exegetical and scriptural. preger remarks: in his disputation strigel was not able to advance a single decisive passage of scripture for the presence and cooperation of a good will at the moment when it is approached and influenced (_ergriffen_) by grace. ( , .) and the clear, irrefutable bible-texts on which flacius founded his doctrine of the inability of natural will to cooperate in conversion, strigel endeavored to invalidate by philosophical reasoning, indirect arguing, and alleged necessary logical consequences. at weimar and in his _confession_ of december , delivered to the duke soon after the disputation, strigel argued: whoever denies that man, in a way and measure, is able to cooperate in his own conversion is logically compelled also to deny that the rejection of grace may be imputed to man, compelled to make god responsible for man's damnation; to surrender the universality of god's grace and call; to admit contradictory wills in god, and to take recourse to an absolute decree of election and reprobation in order to account for the fact that some reject the grace of god and are lost while others are converted and saved. at weimar strigel declared: "i do not say that the will is able to assent to the word without the holy spirit, but that, being moved and assisted by the spirit, it assents with trepidation. if we were unable to do this, we would not be responsible for not having received the word. _si hoc [utcumque assentiri inter trepidationes] non possemus, non essemus rei propter verbum non receptum._" again, also at weimar: "if the will is not able to assent in some way, even when assisted, then we cannot be responsible for rejecting the word, but the blame must be transferred to another, and others may judge how religious that is. _si voluntas ne quidem adiuta potest aliquo modo annuere, non possumus esse rei propter verbum reiectum, sed culpa est in alium transferenda quod quam sit religio sum, alii iudicent._" (planck , . ; luthardt, _lehre vom freien willen,_ .) over against this rationalistic method of strigel and the synergists generally, the lutherans adhered to the principle that nothing but a clear passage of the bible can decide a theological question. they rejected as false philosophy and rationalism every argument directed against the clear sense of a clear word of god. they emphatically objected to the employment of reason for establishing a christian doctrine or subverting a statement of the bible. at weimar, flacius protested again and again that human reason is not an authority in theological matters. "let us hear the scriptures! _audiamus scripturam!_" "let the woman be silent in the church! _mulier taceat in ecclesia!_" with such slogans he brushed aside the alleged necessary logical inferences and deductions of strigel. "you take your arguments from philosophy," he said in the second session, "which ought not to be given a place in matters of religion. _disputas ex philosophia, cui locus in rebus religionis esse non debet._" again, at weimar: "it is against the nature of inquiring truth to insist on arguing from blind philosophy. what else corrupted such ancient theologians as clement, origen, chrysostom, and afterwards also the sophists [scholastic theologians] but that they endeavored to decide spiritual things by philosophy, which does not understand the secret and hidden mysteries of god. _est contra naturam inquirendae veritatis, si velimus ex caeca philosophia loqui. quid aliud corrupit theologos veteres, ut clementem, originem, chrysosthomum et postea etiam sophistas, nisi quod de rebus divinis ex philosophia voluerunt statuere, quae non intelligit abstrusissima et occultissima mysteria dei._" "may we therefore observe the rule of luther: let the woman be silent in the church! for what a miserable thing would it be if we had to judge ecclesiastical matters from logic! _itaque observemus legem lutheri: taceat mulier in ecclesia! quae enim miseria, si ex dialectica diiudicandae nobis essent res ecclesiae!_" (planck , .) in an antisynergistic confession published by schluesselburg, we read: "this doctrine [of conversion by god's grace alone] is simple, clear, certain, and irrefutable if one looks to god's word alone and derives the _nosce teipsum,_ know thyself, from the wisdom of god. but since poor men are blind, they love their darkness more than the light, as christ says john , and insist on criticizing and falsifying god's truth by means of blind philosophy, which, forsooth, is a shame and a palpable sin, if we but had eyes to see and know.... whatsoever blind reason produces in such articles of faith against the word of god is false and wrong. for it is said: _mulier in ecclesia taceat!_ let philosophy and human wisdom be silent in the church." (_catalogus_ , f.) here, too, the sophistical objections of the synergists are disposed of with such remarks as: "in the first place, this is but spun from reason, which thus acts wise in these matters. _denn fuers erste ist solches nur aus der vernunft gesponnen, die weiss also hierin zu kluegeln._" ( .) "this is all spun from reason; but god's word teaches us better. _dies ist alles aus der vernunft spintisiert; gottes wort aber lehrt es besser._" ( .) evidently strigel's rationalistic method was identical with that employed by melanchthon in his _loci,_ by pfeffinger, and the synergists generally. accordingly, his synergism also could not differ essentially from melanchthon's. planck pertinently remarks: "it is apparent from this [argument of strigel that natural man must have power to cooperate in his conversion because otherwise god would be responsible for his resistance and damnation] that his synergism was none other than that of the wittenberg school; for was not this the identical foundation upon which melanchthon had reared his [synergism]?" ( , .) like methods lead to the same results, and _vice versa._ besides, strigel had always appealed to the wittenbergers; and in his _opinion on the weimar confutation_ , melanchthon, in turn, identified himself with strigel's arguments. (_c. r._ , .) the "confession and opinion of the wittenbergers concerning free will--_confessio et sententia wittebergensium de libero arbitrio_" of also maintained the same attitude. . strigel's theory. strigel's views concerning the freedom of man's will in spiritual matters may be summarized as follows: man, having a will, is a free agent, hence always able to decide for or against. this ability is the "mode of action" essential to man as long as he really is a man and in possession of a will. even in matters pertaining to grace this freedom was not entirely lost in the fall. it was impeded and weakened by original sin, but not annihilated. to be converted, man therefore requires that these residual or remaining powers be excited and strengthened rather than that new spiritual powers be imparted or a new will be created. accordingly, persuasion through the word is the method of conversion employed by the holy spirit. when the will is approached by the word, incited and assisted by the spirit, it is able to admit the operations of the spirit and assent to the word, though but feebly. hence, no matter how much of the work of conversion must be ascribed to the holy spirit and the word the will itself, in the last analysis, decides for or against grace. man is, therefore, not purely passive in his conversion, but cooperates with the holy spirit and the word, not merely after, but also in his conversion, before he has received the gift of faith. "god who, outside of his essence in external actions, is the freest agent," said strigel "created two kinds of natures, the one free, the other acting naturally (_naturaliter agentes_). the free natures are the angels and men. those acting naturally embrace all the rest of the creatures. a natural agent is one that cannot do anything else [than it does], nor suspend its action _e.g._, fire. men and angels were created differently, after the image of god, that they might be free agents. _homines et angeli aliter conditi sunt ad imaginem dei, ut sint liberum agens._" (planck , .) this freedom, which distinguishes man essentially from all other creatures, according to strigel, always implies the power to will or not to will with respect to any object. he says: the act of willing, be it good or evil, always belongs to the will, because the will is so created that it can will or not, without coercion. "_ipsum velle, seu bonum seu malum, quod ad substantiam attinet, semper est voluntatis; quia voluntas sic est condita, ut possit velle aut non; sed etiam hoc habet voluntas ex opere creationis quod adhuc reliquum, et non prorsus abolitum et extinctum est, ut possit velle aut non sine coactione_." ( .) according to strigel, the very essence of the will consists in being able, in every instance, to decide in either direction, for or against. hence the very idea of will involves also a certain ability to cooperate in conversion. ( .) this freedom or ability to decide _pro_ or _con,_ says strigel, is the mode of action essential to man, his mode of action also in conversion. and in the controversy on free will he sought to maintain that this alleged mode of action was a part of the very essence of the human will and being. at weimar strigel declared: "i do not wish to detract from the will the mode of action which is different from other natural actions. _nolo voluntati detrahi modum agendi, qui est dissimilis aliis actionibus naturalibus._" (planck , .) again: "the will is not a natural, but a free agent; hence the will is converted not as a natural agent, but as a free agent.... in conversion the will acts in its own mode; it is not a statue or a log in conversion. hence conversion does not occur in a purely passive manner. _voluntas non est agens naturale, sed liberum; ergo convertitur voluntas non ut naturaliter agens, sed ut liberum agens.... et voluntas suo modo agit in conversione, nec est statua vel truncus in conversione. et per consequens non fit conversio pure passive._" (luthardt, . . .) what strigel means is that man, being a free agent, must, also in conversion, be accorded the ability somehow to decide for grace. according to the _formula of concord_ the words, "man's mode of action," signify "a way of working something good and salutary in divine things." ( , .) the connection and the manner in which the phrase was employed by strigel admitted of no other interpretation. strigel added: this mode of action marks the difference between the will of man and the will of satan, for the devil neither endeavors to assent, nor prays to god for assistance, while man does. (luthardt, .) natural man is by strigel credited with the power of "endeavoring to assent, _conari assentiri,_" because he is endowed with a will. but shrewd as strigel was, it did not occur to him that, logically, his argument compelled him to ascribe also to the devils everything he claimed for natural man, since they, too, have a will and are therefore endowed with the same _modus agendi,_ which, according to strigel, belongs to the very idea and essence of will. yet this palpable truth, which overthrew his entire theory, failed to open the eyes of strigel. if, as strigel maintained, the human will, by virtue of its nature as a free agent, is, in a way, _able_ to cooperate in conversion, then the only question is how to elevate this ability to an actuality, in other words, how to influence the will and rouse its powers to move in the right direction. strigel answered: since the will cannot be forced, moral suasion is the true method required to convert a man. "the will," says he "cannot be forced, hence it is by persuasion, _i.e._, by pointing out something good or evil, that the will is moved to obey and to submit to the gospel, not coerced, _but somehow willing. voluntas non potest cogi, ergo voluntas persuadendo, id est ostensione alicuius boni vel mali flectitur ad obediendum et obtemperandum evangelio, non coacta, sed aliquo modo volens._" (seeberg , .) again: "although god is efficacious through the word, drawing and leading us efficaciously, yet he does not make assenting necessary for such a nature as the will,--a nature so created that it is able not to assent, if it so wills, and to expel him who dwells in us. this assent therefore is the work of god and the holy spirit, but in so far as it is a free assent, not coerced and pressed out by force, _it is also the work of the will. etiam si deus est efficax per verbum et efficaciter nos trahit et ducit, tamen non affert necessitatem assentiendi tali naturae, qualis est voluntas, id est, quae sic est condita, ut possit non assentiri, si velit, et excutere sessorem. est igitur hic assensus opus dei et spiritus sancti, sed quatenus est liber assensus, non coactus, expressus vi, est etiam voluntatis._" ( .) strigel evidently means: the fact that man is able not to assent to grace of necessity involves that somehow (_aliquo modo_) he is able also to assent, according to man's peculiar mode of action (freedom) he must himself actualize his conversion by previously (in the logical order) willing it, deciding for it, and assenting to it; he would be converted by coercion if his assent to grace were an act of the will engendered and created solely by god, rather than an act effected and produced by the powers of the will when incited and assisted by the spirit. man is converted by persuasion only, because god does not create assent and faith in him but merely elicits these acts from man by liberating and appealing to the powers of his will to effect and produce them. in defending this freedom of the will, strigel appealed also to the statement of luther: "the will cannot be coerced;... if the will could be coerced, it would not be volition, but rather nolition. _voluntas non potest cogi;... si posset cogi voluntas, non esset voluntas sed potius voluntas._" however, what luther said of the form or nature of the will, according to which it always really wills what it wills, and is therefore never coerced, was by strigel transferred to the spiritual matters and objects of the will. according to strigel's theory, says seeberg, "the will must be free even in the first moment of conversion, free not only in the psychological, but also in the moral sense." ( , .) tschackert, quoting seeberg remarks that strigel transformed the natural formal liberty into an ethical material liberty--_"indem die natuerliche formale freiheit sich ihm unter der hand [?] verwandelte in die ethische materiale freiheit._" ( .) . strigel's semi-pelagianism. strigel's entire position is based on the error that a remnant of spiritual ability still remains in natural man. true, he taught that in consequence of original sin the powers of man and the proper use and exercise of these powers are greatly impeded, weakened, checked, and insulated, as it were, and that this impediment can be removed solely by the operation of the holy spirit. "through the word the holy spirit restores to the will the power and faculty of believing," strigel declared. (luthardt, .) but this restoration, he said, was brought about by liberating, arousing, inciting, and strengthening the powers inherent in man rather than by divine impartation of new spiritual powers or by the creation of a new good volition. strigel plainly denied that natural man is truly spiritually dead. he declared: "the will is so created that it can expel the holy spirit and the word, or, when assisted by the holy spirit, can in some manner will and obey--to receive is the act of the will; in this i cannot concede that man is simply _dead--accipere est hominis; in hoc non possum concedere simpliciter mortuum esse hominem._" (frank , .) natural man, strigel explained, is indeed not able to grasp the helping hand of god with his own hand; yet the latter is not dead, but still retains a minimum of power. ( .) again: man is like a new-born child, whose powers must first be strengthened with nourishment given it by its mother, and which, _though able to draw this nourishment out of its mother's breast,_ is yet unable to lift itself up to it, or to take hold of the breast, unless it be given it. (preger , .) with special reference to the last illustration, flacius declared: "strigel, accordingly, holds that we have the faculty to desire and receive the food, _i.e._, the benefits of god. forsooth, you thereby attribute to corrupt man a very great power with respect to spiritual things. now, then, deny that this opinion is pelagian." ( .) "your statements agree with those of pelagius, yet i do not simply say that you are a pelagian; for a good man may fall into an error which he does not see." pelagius held that man, by his natural powers, is able to begin and complete his own conversion; cassianus, the semi-pelagian taught that man is able merely to begin this work; strigel maintained that man can admit the liberating operation of the holy spirit, and that after such operation of the spirit he is able to cooperate with his natural powers. evidently, then, the verdict of flacius was not much beside the mark. planck though unwilling to relegate strigel to the pelagians, does not hesitate to put him down as a thoroughgoing synergist. (planck , f.) synergism, however, always includes at least an element of pelagianism. strigel illustrated his idea by the following analogy. when garlic-juice is applied to a magnet, it loses its power of attraction, but remains a true magnet, and, when goat's blood is applied, immediately regains its efficaciousness. so the will of man is hindered by original sin from beginning that which is good; but when the impediment has been removed through the operation of the holy spirit, the native powers of the will again become efficacious and active. (tschackert, ; planck , ; preger , ; luthardt, .) frank remarks: "the example of the temporarily impeded power of the magnet, which was repeated also at this juncture [in the disputation at weimar], immediately points to the related papal doctrine, for the catholic andradius explains the dogma of the _tridentinum_ to this effect: the free will of natural man may be compared to a chained prisoner who, though still in possession of his locomotive powers, is nevertheless impeded by his fetters." ( , .) also the _formula of concord,_ evidently with a squint at strigel, rejects as a pelagian error the teaching "that original sin is not a despoliation or deficiency but only an external impediment to these spiritual good powers, as when a magnet is smeared with garlic-juice, whereby its natural power is not removed, but only hindered or that this stain can be easily washed away as a spot from the face or a pigment from the wall." ( , .) . strigel's "cooperation." when the impediment caused by original sin has been removed, and the will liberated and aroused to activity, man, according to strigel, is able also to cooperate in his conversion. at weimar he formulated the point at issue as follows: "the question is whether [in conversion] the will is present idle, as an inactive, indolent subject, or, as the common saying is, in a purely passive way; or whether, when grace precedes, the will follows the efficacy of the holy spirit, and in some manner assents--_an vero praeeunte gratia voluntas comitetur efficaciam spiritus sancti et aliquo modo annuat_." (luthardt, .) following are some of his answers to this question: when incited by the spirit, the will is able to assent somewhat and to pray for assistance. _inter trepidationem utcumque assentitur, simul petens auxilium._ contrition and faith, as well as other virtues, are gifts of god, "but they are given to those only who hear and contemplate god's word, embrace it by assenting to it, strive against their doubts and in this conflict pray for the help of god." ( .) the holy ghost converts those "who hear the word of god and do not resist stubbornly, but consent," and god assists such only "as follow his call and pray for assistance." ( .) "the will and heart do not resist altogether, but desire divine consolation, when, indeed, they are assisted by the holy ghost." "the will is neither idle nor contumacious; but, in a manner, desires to obey." (planck , .) "man is dead [spiritually] in as far as he is not able to heal his wounds with his own powers; but when the remedy is offered him by the holy spirit and the word, then he, at least in receiving the benefit, is not altogether dead; for otherwise a conversion could not occur. for i cannot conceive a conversion where the process is that of the flame consuming straw (_denn ich kann mir keine bekehrung vorstellen, bei der es zugeht, wie wenn die flamme das stroh ergreift_). the nature of the will is such that it can reject the holy spirit and the word; or, being supported by the holy spirit, can in a manner will and obey. the remedy is heavenly and divine, but the will--not the will alone, but the will supported by the holy spirit--is able to accept it. one must ascribe at least a feeble consent and an 'aye' to the will, which is already supported by the holy spirit." (preger , .) "in a betrothal, consent is necessary; conversion is a betrothal of christ to the church and its individual members; hence consent is required," which the will is able to give when assisted by the holy spirit. (luthardt, .) it is, however, only a languid, wavering, and weak consent which man is able to render (_qualiscumque assensio languida, trepida et imbecilla_). "compared with the divine operation," flacius reports strigel as having said, "the cooperation of our powers in conversion is something extremely small (_quiddam pertenue prorsus_). if, after drinking with a rich man, he paying a _taler_ and i a _heller,_ i would afterwards boast that i had been drinking and paying with him--such is cooperation, _talis est synergia._" (planck , ; luthardt, . .) according to strigel, therefore, man is not purely passive, but plays an active part in his conversion. with melanchthon and pfeffinger he maintained: "these three concur in conversion: the holy spirit, who moves the hearts; the voice of god; the will of man, which assents to the divine voice. _concurrunt in conversione haec tria: spiritus sanctus movens corda, vox dei, voluntas hominis, quae voci divinae assentitur._" (tschackert, .) flacius declared with respect to the issue formulated by strigel: "i explain my entire view as follows: man is purely passive (_homo se habet pure passive_). if you consider the native faculty of the will, its willing and its powers, then he is purely passive when he receives (_in accipiendo_). but if that divinely bestowed willing or spark of faith kindled by the spirit is considered, then this imparted willing and this spark is not purely passive. but the adamic will does not only not operate or cooperate, but, according to the inborn malice of the heart, even operates contrarily (_verum etiam pro nativa malitia cordis sui contra operatur_)." (planck , .) thus flacius clearly distinguished between cooperation _before_ conversion (which he rejected absolutely) and cooperation _after_ conversion (which he allowed). and pressing this point, he said to strigel: "i ask whether you say that the will cooperates _before_ the gift of faith or _after_ faith has been received whether you say that the will cooperates from natural powers, or in so far as the good volition has been bestowed by the renovation of the holy spirit. _quaero, an dicas, voluntatem cooperari ante donum fidei aut post acceptam fidem; an dicas, cooperari ex naturalibus viribus aut quatenus ex renovatione spiritus sancti datum est bene velle._" (seeberg , .) again: i shall withdraw the charge of pelagianism if you will declare it as your opinion "that only the regenerated, sanctified, renewed will cooperates, and not the other human, carnal, natural will." "confess openly and expressly and say clearly: 'i affirm that man cooperates from faith and the good will bestowed by god, not from the will he brings with him from his natural adam--_quod homo cooperetur ex fide et bono velle divinitus donato, non ex eo, quod attulit ex suo naturali adamo.'_" "we say, only the regenerate will cooperates; if you [strigel] say the same, the controversy is at an end." strigel, however, who, to use a phrase of luther (st. l. , ), was just as hard to catch as proteus of old, did not reply with a definite yes or no, but repeated that it was only a weak assent (_qualiscumque assensio languida trepida et imbecilla_) which man was able to render when his will was incited and supported by the prevenient grace of the holy spirit. (preger , ; luthardt, . . ; frank , .) . objections answered. at weimar, strigel insisted: the human will must not be eliminated as one of the causes of conversion; for without man's will and intellect no conversion is possible. flacius replied: the will, indeed, is present in conversion, for it is the will that is converted and experiences conversion; but the inborn power of the natural will contributes nothing to conversion, and therefore the will "is purely passive in the reception of grace." (preger , .) "we are pressed hard with the sophistical objection that man is not converted without his knowledge and will. but who doubts this? the entire question is: whence does that good knowledge originate? whence does that good volition originate?" ( .) "we certainly admit that in conversion there are many motions of the intellect and will, good and bad. but the dispute among us is not whether in conversion the intellect understands and the will wills; but whence is the capability to think right, and whence is that good willing of the will? is it of us, as of ourselves, or is this sufficiency of willing and thinking of god alone?" (planck , .) the fact that god alone converts man, said flacius, "does not exclude the presence of the will; but it does exclude all efficaciousness and operation of the natural will in conversion (_non excludit voluntatem, ne adsit, sed excludit omnem efficaciam et operationem naturalise voluntatis in conversione_)." (seeberg , .) in order to prove man's cooperation in conversion, strigel declared: "both [to will and to perform] are in some way acts of god and of ourselves; for no willing and performing takes place unless we will. _utrumque [velle et perficere] aliquo modo dei et nostrum est non fit velle aut perficere nisi nobis volentibus._" charging strigel with ambiguity, flacius replied: "you speak of one kind of synergism and we of another. you cannot affirm with a good conscience that these questions are unknown to you." strigel, protesting that he was unable to see the difference, answered: "for god's sake, have a little forbearance with me, i cannot see the difference. if that is to my discredit, let it be to my discredit.--_bitte um gottes willen, man wolle mir's zugut halten; ich kann's nicht ausmessen. ist mir's eine schand', so sei mir's eine schand'_." (frank , .) strigel, however, evidently meant that man, too, has a share in _producing_ the good volition, while flacius understood the phraseology as luther and augustine explained it, the latter, _e.g._, writing in _de gratia et libero arbitrio:_ "it is certain that we will when we will; but he who makes us will is he of whom it is written: it is god who worketh in us to will. _certum est nos velle cum volumus; sed ille facit, ut velimus, de quo dictum est: deus est, qui operatur in nobis velle._" (frank , .) in his objections to the doctrine that man is purely passive in his conversion, strigel protested again and again that man is not like a block or stone when he is converted. "that is true," said flacius, "for a block can neither love nor hate god, while man by nature hates god, and scoffs at him. rom. , ; cor. . thus god is dealing with one whose will and heart is altogether against him. but here [in the denial that man is purely passive in conversion] is buried a popish _meritum de congruo_ and a particle of free will." (preger , .) flacius furthermore explained that in his conversion man is able to cooperate just as little as a stone can contribute to its transformation into a statue. indeed, man's condition is even more miserable than that of a stone or block (_miserior trunco_), because by his natural powers he resists, and cannot but resist, the operations of the spirit. (planck , f.) strigel reasoned: if man is converted without his consent, and if he cannot but resist the operations of the holy spirit, conversion is an impossibility, a contradiction. he said: "if the will, even when assisted by the holy spirit, is unable to assent, it must of necessity resist him perpetually, drive out, reject, and repudiate the word and holy spirit; for it is impossible that motions extremely conflicting and contradictory, the one embracing, the other repudiating and persistently rejecting, should be in the same will. _si voluntas etiam adiuta a spiritu sancto non potest assentiri, necesse est, ut perpetuo ei repugnet, ut excutiat, reiiciat et repudiet verbum et spiritum sanctum. nam impossibile est in eadem voluntate esse motus extreme pugnantes et contradictorios, quorum alter est amplecti, alter repudiare et quidem perstare in reiectione._" flacius replied: you need but distinguish between the sinful natural will inherited from adam, which always resists, and the new consenting will implanted by god in conversion. "man consents with the faith given by god, but he resists with the inborn wickedness of his old adam." your error is that you acknowledge only an inciting grace, which mere incitation presupposes powers of one's own to do and to perform (_talis incitatio includit proprias vires ad perficiendum_). "i plead," said flacius, "that by original sin man is not only wounded, but, as the scriptures affirm, entirely dead, and his faculties to do that which is good have been destroyed; on the other hand, however, he is alive and vigorous toward evil (_hominem ... penitus esse mortuum, extinctum et interfectum ad bonum et contra insuper vivum et vigentem ad malum_)." "the will is free with respect to things beneath itself, but not with respect to things above itself. in spiritual matters it is a servant of satan." hence, said flacius, in order to cooperate, new spiritual life must first be imparted to, and created in, man by the grace of god. (planck , ff.; frank , ff., luthardt, ; preger , .) strigel argued: if man is able only to sin and to resist the grace of god, he cannot be held accountable for his actions. but flacius replied: "also the non-regenerate are justly accused [made responsible for their actions] for with the remnant of the carnal liberty they are able at least to observe external decency (_zucht_), which god earnestly demands of us, for example, to hear god's word, to go to church more frequently than into the tavern." "furthermore, there are many carnal transgressions in which natural man could have done something which he has not done." "god may justly hold us responsible also with respect to things which we are unable to do because he has bestowed uninjured powers upon the human race, which, though forewarned, man has shamefully lost through his own fault." (preger , f.) time and again strigel told flacius that according to his doctrine man is coerced to sin and compelled to resist the grace of god. but the latter replied: as far as his own powers are concerned, the natural will of man indeed sins and resists inevitably and of necessity (_voluntas repugnat necessario et inevitabiliter_), but not by coercion or compulsion. necessity to resist (_necessitas repugnandi_), flacius explained, does not involve coercion to resist (_coactio repugnandi_), since there is such a thing as a necessity of immutability (_necessitas immutabilitatis_), that is to say, man may be unable to act otherwise and yet act willingly. the impossibility of being able to will otherwise than one really wills, does, according to flacius, not at all involve coercion or compulsion. the holy angels are free from compulsion, although they cannot sin or fall any more. it is the highest degree of freedom and christian perfection when, in the life to come, our will to remain in union with god is elevated to immutability of so willing. again, though satan cannot but sin, yet he is not coerced to sin. thus too, of his own powers, natural man is able only to resist grace, yet there is no compulsion involved. the fact, therefore, that natural man cannot but sin and resist grace does not warrant the inference that he is compelled to sin; nor does the fact that natural man is not coerced to resist prove that he is able also to assent to grace. the fact, said flacius, that the wicked _willingly_ will, think, and do only what pleases satan does not prove an ability to will in the opposite spiritual direction, but merely reveals the terrible extent of satan's tyrannical power over natural man. (luthardt . .) according to flacius the will always wills willingly when it wills and what it wills. in brief: the categories "coercion" and "compulsion" cannot be applied to the will. this, however, does not imply that god is not able to create or restore a good will without coercion or compulsion. there was no coercion or compulsion involved when god, creating adam, eve, and the angels, endowed them with a good will. nor is there any such thing as coercion or compulsion when god, in conversion, bestows faith and a good will upon man. in his statements on the freedom of the will, flacius merely repeated what luther had written before him, in _de servo arbitrio:_ "for if it is not we, but god alone, who works salvation in us, then nothing that we do previous to his work, whether we will or not, is salutary. but when i say, 'by necessity,' i do not mean by coercion, but, as they say by the necessity of immutability, not by necessity of coercion, _i.e._, man, destitute of the spirit of god, does not sin perforce, as though seized by the neck [stretched upon the rack] nor unwillingly, as a thief or robber is led to his punishment but spontaneously and willingly. and by his own strength he cannot omit, restrain, or change this desire or willingness to sin, but continues to will it and to find pleasure in it. for even if he is compelled by force, outwardly to do something else, within, the will nevertheless remains averse, and rages against him who compels or resists it. for if it were changed and willingly yielded to force, it would not be angry. and this we call the necessity of immutability, _i.e._, the will cannot change itself and turn to something else, but is rather provoked to will more intensely by being resisted, as is proved by its indignation. _si enim non nos, sed solus deus operatur salutem in nobis, nihil ante opus eius operamur salutare, velimus nolimus. necessario vero dico, non coacte, sed, ut illi dicunt, necessitate immutabilitatis, non coactionis; id est homo cum vacat spiritu dei, non quidem violentia, velut raptus obtorto collo, nolens facit peccatum, quemadmodum fur aut latro nolens ad poenam ducitur, sed sponte et libenti voluntate facit. verum hanc libentiam seu voluntatem faciendi non potest suis viribus omittere, coercere aut mutare, sed pergit volendo et lubendo; etiamsi ad extra cogatur aliud facere per vim, tamen voluntas intus manet aversa et indignatur cogenti aut resistenti. non enim indignaretur, si mutaretur ac volens vim sequeretur. hoc vocamus modo necessitatem immutabilitatis, id est, quod voluntas sese mutare et vertere alio non possit, sed potius irritetur magis ad volendum, dum ei resistitur, quod probat eius indignatio._" (e. v. a. , f. . ; st. l. . . .) flacius was also charged with teaching that "man is converted resisting (_hominem converti repugnantem_)." in their _confession and opinion concerning free will,_ of , the wittenberg theologians repeated the assertion that flacius taught "_converti hominem ... repugnantem et hostiliter deo convertenti adversantem._" (planck , .) but flacius protested: "i do not simply say that man is converted resisting (_hominem repugnantem converti_). but i say that he resists with respect to his natural and carnal free will." "it is not denied that god converts us as willing and understanding (_quin deus nos convertat volentes et intelligentes_), but willing and understanding not from the old adam but from the light given by god and from the good volition bestowed through the word and the holy spirit." ( .) "man is converted or drawn by the father to the son not as a thief is cast into prison, but in such a manner that his evil will is changed into a good will by the power of the holy spirit." (preger , .) it is the very essence of conversion that by the grace of god unwilling men are made willing. in support of his error that natural man is able to cooperate in his conversion strigel appealed to rom. , : "likewise the spirit also helpeth our infirmities," etc.; and appealing to the _augustana_ for the correctness of his interpretation, he declared that this passage proves that one may speak of a languid and weak assent in man even before he is endowed with faith. flacius replied that this bible-passage referred to such only as are already converted, and that strigel's interpretation was found not in the original _augustana,_ but in the _variata._--from the admonition cor. , : "be ye reconciled to god," strigel inferred that free will must to a certain extent be capable of accepting the grace offered by god. flacius answered that it was a logical fallacy, conflicting also with the clear word of god, to conclude that man by his own powers is able to perform something because god demands it and admonishes and urges us to do it.--from acts , : "...the holy ghost, whom god hath given to them that obey him," strigel argued that the will is able to consent to the holy spirit. but flacius rejoined that this passage refers to special gifts bestowed upon such as are already converted.--in support of his synergism, strigel also appealed to the parable of the prodigal son, who himself repented and returned to his father. but flacius answered: if every detail of this parable taken from every-day life were to be interpreted in such a manner, strigel would have to abandon his own teaching concerning prevenient grace, since according to the parable the repentance and return of the son precedes the grace bestowed by the father. (preger , f.) . teaching of the anti-synergists. while the philippists, also in the synergistic controversy, endeavored to supplant the authority and doctrine of luther by that of melanchthon, their opponents, amsdorf, flacius, wigand, hesshusius, and others (though not always fortunate in the choice of their phraseology), stood four-square on luther's teaching of the _sola gratia,_ which, they were fully convinced, was nothing but the pure truth of the gospel itself. they maintained that, as a result of the fall, man has lost his original holiness and righteousness or the image of god; that both as to his intellect and will he is totally corrupt spiritually; that of his own powers he is utterly unable to think or will anything that is truly good; that not a spark of spiritual life is found in natural man by virtue of which he might assent to the gospel or cooperate with the holy spirit in his conversion; that his carnal mind is enmity toward god; that of his own powers he is active only in resisting the work of the holy spirit, nor is he able to do otherwise; that such resistance continues until he is converted and a new will and heart have been created in him; that conversion consists in this, that men who by nature are unwilling and resist god's grace become such as willingly consent and obey the gospel and the holy spirit; that this is done solely by god's grace, through word and sacrament; that man is purely passive in his conversion, inasmuch as he contributes nothing towards it, and merely suffers and experiences the work of the holy spirit; that only after his conversion man is able to cooperate with the holy spirit; that such cooperation, however, flows not from innate powers of the natural will, but from the new powers imparted in conversion; that also in the converted the natural sinful will continues to oppose whatever is truly good, thus causing a conflict between the flesh and the spirit which lasts till death; in brief, that man's conversion and salvation are due to grace alone and in no respect whatever to man and his natural powers. the _book of confutation,_ of , drafted, as stated above, by the theologians of jena, designates the synergistic dogma as a "rejection of grace." here we also meet with statements such as the following: human nature "is altogether turned aside from god, and is hostile toward him and subject to the tyranny of sin and satan (_naturam humanam prorsus a deo aversam eique inimicam et tyrannidi peccati ac satanae subiectam esse_)." it is impossible for the unregenerate man "to understand or to apprehend the will of god revealed in the word, or by his own power to convert himself to god and to will or perform anything good (_homini non renato impossibile esse intelligere aut apprehendere voluntatem dei in verbo patefactam aut sua ipsius voluntate ad deum se convertere, boni aliquid velle aut perficere_)." "our will to obey god or to choose the good is utterly extinguished and corrupted. _voluntas nostra ad dei obedientiam aut ad bonum eligendum prorsus extincta et depravata est_." (tschackert, ; gieseler , , .) the second of the propositions prepared by simon musaeus and flacius for the disputation at weimar, , reads: "corrupt man cannot operate or cooperate toward anything good by true motions, and such as proceed from the heart; for his heart is altogether dead spiritually, and has utterly lost the image of god, or all powers and inclinations toward that which is good. _homo corruptus nihil boni potest veris ac ex corde proficiscentibus motibus operari aut cooperari, nom plane est spiritualiter mortuus et dei imaginem seu omnes bonas vires et inclinationes prorsus amisit._" the third: not only "has he lost entirely all good powers, but, in addition, he has also acquired contrary and most evil powers, ... so that, of necessity or inevitably, he constantly and vehemently opposes god and true piety (_ita [tr. note: sic on punctuation] ut necessario seu inevitabiliter deo ac verae pietati semper et vehementer adversetur._" the fourth thesis states that god alone, through his word and the holy spirit, converts, draws, and illumines man, kindles faith, justifies, renews, and creates him unto good works, while natural or adamic free will is of itself not only inactive, but resists (_non solum non cooperante ex se naturali aut adamico libero arbitrio, sed etiam contra furente ac fremente_). (planck , ; gieseler , , .) the same position was occupied by the mansfeld ministers in a statement of august , , and by hesshusius in his _confutation of the arguments by which the synergists endeavor to defend their error concerning the powers of the dead free will_. they held that in his conversion man is purely passive and has no mode of action whatever; that he is but the passive subject who is to be converted (_subiectam patiens, subiectum convertendum_); that he contributes no more to his conversion than an infant to its own formation in the womb of its mother; that he is passive, like a block, inasmuch as he does not in any way cooperate, but at the same time differs from, and is worse than, a block, because he is active in resisting the holy spirit until he has been converted. the _confession_ presented by the theologians of ducal saxony (wigand, coelestinus, irenaeus, rosinus, kirchner, etc.) at the altenburg colloquy march, , occupies the same doctrinal position. as stated before, these theologians made it a special point also to declare their agreement with luther's book _de servo arbitrio_. (schluesselburg , . .) . attitude of formula of concord. the second article of the _formula of concord_, which decided the questions involved in the synergistic controversy, takes a clear, determined, and consistent stand against all forms and formulas of synergism. at the same time it avoids all extravagant, improper, offensive, and inadequate terms and phrases, as well as the numerous pitfalls lurking everywhere in the questions concerning free will, against which also some of the opponents of the synergists had not always sufficiently been on their guard. article ii teaches "that original sin is an unspeakable evil and such an entire corruption of human nature that in it and all its internal and external powers nothing pure or good remains, but everything is entirely corrupt, so that on account of original sin man is in god's sight truly spiritually dead, with all his powers dead to that which is good (_dass der mensch durch die erbsuende wahrhaftig vor gott geistlich tot und zum guten mit allen seinen kraeften erstorben sei_)" (conc. trigl. , ); "that in spiritual and divine things the intellect, heart, and will of the unregenerate man are utterly unable, by their own natural powers, to understand, believe, accept, think, will, begin, effect, work, or concur in working, anything, but they are entirely dead to what is good, and corrupt, so that in man's nature since the fall, before regeneration, there is not the least spark of spiritual power remaining, nor present, by which, of himself, he can prepare himself for god's grace, or accept the offered grace, nor be capable of it for and of himself, or apply or accommodate himself thereto, or by his own powers be able of himself, as of himself, to aid, do, work, or concur in working anything towards his conversion either wholly, or half, or in any, even the least or most inconsiderable part; but that he is the servant [and slave] of sin, john , , and a captive of the devil, by whom he is moved, eph. , ; tim. , . hence natural free will according to its perverted disposition and nature is strong and active only with respect to what is displeasing and contrary to god" ( , ; , ); that "before man is enlightened, converted, regenerated, renewed and drawn by the holy spirit he can of himself and of his own natural powers begin work, or concur in working in spiritual things and in his own conversion or regeneration just as little as a stone or a block or clay." ( , ); that, moreover, "in this respect" [inasmuch as man resists the holy spirit] "it may well be said that man is not a stone or block, for a stone or block does not resist the person who moves it, nor does it understand and is sensible of what is being done with it, as man with his will so long resists god the lord until he is converted (_donec ad deum conversus fuerit_)" ( , ); that "the holy scriptures ascribe conversion, faith in christ, regeneration, renewal, and all that belongs to their efficacious beginning and completion, not to the human powers of the natural free will, neither entirely, nor half nor in any, even the least or most inconsiderable part, but _in solidum_, that is, entirely and solely, to the divine working and the holy spirit" ( , ); that "the preaching and hearing of god's word are instruments of the holy ghost, by, with, and through which he desires to work efficaciously, and to convert men to god, and to work in them both to will and to do" ( , ); that "as soon as the holy ghost ... has begun in us this his work of regeneration and renewal, it is certain that through the power of the holy ghost we can and should cooperate (_mitwirken_), although still in great weakness" ( , ); that this cooperation, however, "does not occur from our carnal natural powers, but from the new powers and gifts which the holy ghost has begun in us in conversion," and "is to be understood in no other way than that the converted man does good to such an extent and so long as god by his holy spirit rules, guides, and leads him, and that as soon as god would withdraw his gracious hand from him, he could not for a moment persevere in obedience to god," and that hence it is not a power independent from, and coordinated with, the holy spirit, as though "the converted man cooperated with the holy ghost in the manner as when two horses together draw a wagon" ( , ); and finally, that as to the three-concurring-causes doctrine it is "manifest, from the explanations presented that conversion to god is a work of god the holy ghost alone, who is the true master that alone works this in us, for which he uses the preaching and hearing of his holy word as his ordinary means and instrument. but the intellect and will of the unregenerate man are nothing else than _subiectum convertendum_, that is, that which is to be converted, it being the intellect and will of a spiritually dead man, in whom the holy ghost works conversion and renewal, towards which work man's will that is to be converted does nothing, but suffers god alone to work in him until he is regenerated and then he [cooperates] works also with the holy ghost that which is pleasing to god in other good works that follow in the way and to the extent fully set forth above" ( , ). it has been said that originally also the _formula of concord_ in its torgau draft (_das torgausche buch, i.e._, the draft preceding the bergic book=_formula of concord_) contained the three-concurring-causes doctrine of melanchthon and the synergists. as a matter of fact, however, the torgau book does not speak of three causes of conversion, but of three causes in those who are already converted,--a doctrine entirely in agreement with the _formula of concord_, which, as shown, plainly teaches that after conversion the will of man also cooperates with the holy spirit. in the torgau book the passage in question reads: "thus also three causes concur to effect this internal new obedience in the converted. the first and chief cause is god father, son, and holy ghost.... the second is god's word.... the third is man's intellect, enlightened by the holy spirit, which ponders and understands god's command [threat and promise], and our new and regenerate will, which is governed by the holy spirit, and now desires with a glad and willing heart (_herzlich gern und willig_), though in great weakness, to submit to, and obey, the word and will of god." in the same sense, at the colloquy in aitenburg, to , the jena theologians also mentioned as a "third cause" "the mind of man, which is regenerated and renewed, and yields to, and obeys, the holy spirit and the word of god (_des menschen gemuet, so wiedergeboren und erneuert ist und dem heiligen geiste und gottes wort folge tut und gehorsam ist_)." (frank , f.) xv. the flacian controversy. . flacius entrapped by strigel. matthias flacius illyricus, one of the most learned and capable theologians of his day and the most faithful, devoted, staunch, zealous, and able exponent and defender of genuine lutheranism, was the author of the malignant controversy which bears his name. flacius was born march , , in illyria hence called illyricus. he studied in basel, tuebingen, and wittenberg. at wittenberg he was convinced that the doctrine of the lutheran church is in complete agreement with the word of god. here, too, he was appointed professor of hebrew in . in april, , he left the city on account of the interim. he removed to magdeburg where he became the energetic and successful leader of the opponents of the interimists and adiaphorists. he was appointed professor at the university of jena, founded , partly in opposition to philippism. in december , he and his adherents were banished from jena. when the latter returned in , he was not recalled. persecuted by his enemies (especially elector august of saxony) and forsaken by his friends, he now moved from one place to another: from jena to regensburg, thence to antwerp, to frankfort-on-the-main, to strassburg (from where he was expelled in the spring of ), and again to frankfort-on-the-main, where he found a last asylum for himself and his family (wife and eight children), and where he also died in a hospital, march , . in the adiaphoristic controversy flacius had time and again urged the lutherans to die rather than deny and surrender the truth. and when in the controversy about original sin all shunned him and turned against him he gave ample proof of the fact that he himself was imbued with the spirit he had endeavored to kindle in others, being willing to suffer and to be banished and persecuted rather than sacrifice what he believed to be the truth.--the most important of his numerous books are: _catalogus testium veritatis_, qui ante nostram aetatem reclamarunt papae, ; _ecclesiastica historia_, or the so-called magdeburg centuries (_centuriones_), comprising the history of the first thirteen centuries, and published - ; _clavis scripturae_, of ; and _glossa novi testamenti_. walther remarks: "it was a great pity that flacius, who had hitherto been such a faithful champion of the pure doctrine, exposed himself to the enemies in such a manner. henceforth the errorists were accustomed to brand all those as flacianists who were zealous in defending the pure doctrine of luther." (_kern und stern_, .) the flacian controversy sprang from, and must be regarded as an episode of, the synergistic controversy, in which also some champions of luther's theology (amsdorf, wigand, hesshusius, and others) had occasionally employed unguarded, extreme, and inadequate expressions. following are some of the immoderate and extravagant statements made by flacius: god alone converts man, the adamic free will not only not cooperating, "but also raging and roaring against it (_sed etiam contra furente ac fremente_)." (preger , .) the malice of our free will is a "diabolical malice (_nostra diabolica malitia carnis aut liberi arbitrii_)." by original sin man is "transformed into the image of satan (_ad imaginem satanae transformatus, eiusque charactere [foeda satanae imagine] signatus_)." (gieseler , , .) by original sin "the substance of man is destroyed (_substantiam hominis ablatam esse_);" after the fall original sin is the substance of man; man's nature is identical with sin; in conversion a new substance is created by god. in particular, the assertions concerning the substantiality of original sin gave rise to the so-called flacian controversy. after strigel, at the second session of the disputation in weimar, had dilated on the philosophical definitions of the terms "substance" and "accident" ("_accidens, quod adest vel abest praeter subiecti corruptionem_"), and had declared that original sin was an accident which merely impeded free will in its activity, flacius, in the heat of the controversy, exclaimed: "_originale peccatum non est accidens_. original sin is not an accident, for the scriptures call it flesh, the evil heart," etc. thus he fell into the pitfall which the wily strigel had adroitly laid for him. though flacius seemed to be loath to enter upon the matter any further, and protested against the use of philosophical definitions in theology, strigel now was eager to entangle him still further, plying him with the question: "_an negas peccatum originis esse accidens?_ do you deny that original sin is an accident?" flacius answered: "_lutherus diserte negat esse accidens_. luther expressly denies that it is an accident." strigel: "_visne negare peccatum esse accidens?_ do you mean to deny that sin is an accident?" flacius: "_quod sit substantia, dixi scripturam et lutherum affirmare._ i have said that scripture and luther affirm that it is a substance." (luthardt, . .) after the session in which the fatal phrase had fallen from his lips, wigand and musaeus expostulated with flacius, designating (according to later reports of theirs) his statement as "this new, perilous, and blasphemous proposition of the ancient manicheans (_haec nova, periculosa et blasphema veterum manichaeorum propositio_)." (planck , .) flacius declared that, "in the sudden and pressing exigency, in the interest of truth, and against pelagian enthusiasm, he had taken this expression [concerning the substantiality of original sin] from luther's doctrine and books." (preger , .) in the following (third) session, however, he repeated his error, declaring: i must stand by my statement that original sin is not an accident, but a substance, "because the testimonies of the holy scriptures which employ terms denoting substance (_quae verbis substantialibus utuntur_) are so numerous." (planck , ; luthardt, .) also later on flacius always maintained that his doctrine was nothing but the teaching of the bible and of luther. as to scripture-proofs, he referred to passages in which the scriptures designate sin as "flesh," "stony heart," etc. regarding the teaching of luther, he quoted statements in which he describes original sin as "man's nature," "essence," "substantial sin," "all that is born of father and mother," etc. (preger , .) however, the palpable mistake of flacius was that he took the substantial terms on which he based his theory in their original and proper sense, while the bible and luther employ them in a figurative meaning, as the _formula of concord_ carefully explains in its first article, which decided and settled this controversy. ( , .) here we read: "also to avoid strife about words, _aequivocationes vocabulorum_, that is, words and expressions which are applied and used in various meanings, should be carefully and distinctly explained, as when it is said: god creates the nature of men, there by the term _nature_ the essence, body, and soul of men are understood. but often the disposition or vicious quality of a thing is called its nature, as when it is said: it is the nature of the serpent to bite and poison. thus luther says that sin and sinning are the disposition and nature of corrupt man. therefore original sin properly signifies the deep corruption of our nature as it is described in the _smalcald articles_. but sometimes the concrete person or the subject that is, man himself with body and soul in which sin is and inheres, is also comprised under this term, for the reason that man is corrupted by sin, poisoned and sinful, as when luther says: 'thy birth, thy nature, and thy entire essence is sin,' that is, sinful and unclean. luther himself explains that by nature-sin, person-sin, essential sin he means that not only the words, thoughts, and works are sin, but that the entire nature, person and essence of man are altogether corrupted from the root by original sin." ( , f.) . context in which statement was made. in making his statement concerning the substantiality of original sin, the purpose of flacius was to wipe out the last vestige of spiritual powers ascribed to natural man by strigel, and to emphasize the doctrine of total corruption, which strigel denied. his fatal blunder was that he did so in terms which were universally regarded as savoring of manicheism. as was fully explained in the chapter of the synergistic controversy strigel taught that free will, which belongs to the substance and essence of man, and hence cannot be lost without the annihilation of man himself, always includes the capacity to choose in both directions, that also with respect to divine grace and the operations of the holy spirit man is and always remains a _liberum agens_ in the sense that he is able to decide _in utramque partem;_ that this ability, constituting the very essence of free will, may be weakened and impeded in its activity, but never lost entirely. if it were lost, strigel argued, the very substance of man and free will as such would have to be regarded as annihilated. but now man, also after the fall, is still a real man, possessed of intellect and will. hence original sin cannot have despoiled him of this liberty of choosing _pro_ or _con_ also in matters spiritual. the loss of original righteousness does not, according to strigel, involve the total spiritual disability of the will and its sole tendency and activity toward what is spiritually evil. moreover, despite original corruption, it is and remains an indestructible property of man to be able, at least in a measure, to assent to and to admit, the operations of the holy spirit, and therefore and in this sense to be converted "_aliquo modo volens._" (planck , . . .) it was in opposition to this semi-pelagian teaching that flacius declared original sin to be not a mere accident, but the substance of man. entering upon the train of thought and the phraseology suggested by his opponent, he called substance what in reality was an accident, though not an accident such as strigel contended. from his own standpoint it was therefore a shrewd move to hide his own synergism and to entrap his opponent, when strigel plied flacius with the question whether he denied that original sin was an accident. for in the context and the sense in which it was proposed the question involved a vicious dilemma. answering with yes or no, flacius was compelled either to affirm strigel's synergism or to expose himself to the charge of manicheism. instead of replying as he did, flacius should have cleared the sophistical atmosphere by explaining: "if i say, 'original sin is an accident,' you [strigel] will infer what i reject, _viz._, that the corrupt will of man retains the power to decide also in favor of the operations of the holy spirit. and if i answer that original sin is not an accident (such as you have in mind), you will again infer what i disavow, _viz._, that man, who by the fall has lost the ability to will in the spiritual direction, has _eo ipso_ lost the will and its freedom entirely and as such." as it was, however, flacius instead of adhering strictly to the real issue--the question concerning man's cooperation in conversion--and exposing the sophistry implied in the question put by strigel, most unfortunately suffered himself to be caught on the horns of the dilemma. he blindly walked into the trap set for him by strigel, from which also later on he never succeeded in fully extricating himself. with all his soul flacius rejected the synergism involved in strigel's question. his blunder was, as stated, that he did so in terms universally regarded as manichean. he was right when he maintained that original sin is the inherited tendency and motion of the human mind, will, and heart, not toward, but against god,--a direction, too, which man is utterly unable to change. but he erred fatally by identifying this inborn evil tendency with the substance of fallen man and the essence of his will as such. it will always be regarded as a redeeming feature that it was in antagonizing synergism and championing the lutheran _sola gratia_ that flacius coined his unhappy proposition. and in properly estimating his error, it must not be overlooked that he, as will be shown in the following, employed the terms "substance" and "accident" not in their generally accepted meaning but in a sense, and according to a philosophical terminology, of his own. . formal and material substance. the terms "substance" and "accident" are defined in melanchthon's _erotemata dialectices_ as follows: "_substantia est ens, quod revera proprium esse habet, nec est in alio, ut habens esse a subiecto._ substance is something which in reality has a being of its own and is not in another as having its being from the subject." (_c. r._ , .) "_accidens est quod non per sese subsistit, nec est pars substantiae, sed in alio est mutabiliter._ accident is something which does not exist as such nor is a part of the substance, but is changeable in something else." ( .) melanchthon continues: "accidentium alia sunt separabilia ut frigus ab aqua, notitia a mente, laetitia, tristitia a corde. alia accidentia sunt inseparabilia, ut quantitas seu magnitudo a substantia corporea, calor ab igni, humiditas ab aqua, non separantur... et quia separabilia accidentia magis conspicua sunt, ideo inde sumpta est puerilis descriptio: accidens est, quod adest et abest praeter subiecti corruptionem. whatever is present or absent without the corruption of the subject is an accident." (_c. r._ , ; preger , . ; seeberg , .) evidently this last definition, which was employed also by strigel, is ambiguous, inasmuch as the word "corruption" may signify an annihilation, or merely a perversion, or a corruption in the ordinary meaning of the word. in the latter sense the term applied to original sin would be tantamount to a denial of the lutheran doctrine of _total_ corruption. when jacob andreae, in his disputation with flacius, , at strassburg, declared that accident is something which is present or absent without _corruption_ of the subject, he employed the term in the sense of destruction or annihilation. in the same year hesshusius stated that by original sin "the whole nature body and soul, substance as well as accidents, are defiled, corrupted, and dead," of course, spiritually. and what he understood by substance appears from his assertion: "the being itself, the substance and nature itself, in as far as it is nature, is not an evil conflicting with the law of god.... not even in the devil the substance itself, in as far as it is substance, is a bad thing, _i.e._, a thing conflicting with the law." (preger , .) the _formula of concord_ carefully and correctly defines: "everything that is must be either _substantia_, that is, a self-existent essence, or _accidens_, that is, an accidental matter, which does not exist by itself essentially but is in another self-existent essence and can be distinguished from it." "now, then, since it is the indisputable truth that everything that is, is either a substance or an _accidens_ that is, either a self-existing essence or something accidental in it (as has just been shown and proved by testimonies of the church-teachers, and no truly intelligent man has ever had any doubts concerning this), necessity here constrains, and no one can evade it if the question be asked whether original sin is a substance, that is, such a thing as exists by itself, and is not in another, or whether it is an _accidens_, that is, such a thing as does not exist by itself, but is in another, and cannot exist or be by itself, he must confess straight and pat that original sin is no substance, but an accident." ( , ; .) flacius, however, took the words "substance" and "accident" in a different sense. he distinguished between the material and formal substance, and the latter he regarded as man's true original essence. this essence he explained, consisted in the original righteousness and holiness of man, in the image of god or the will as truly free and in proper relation toward god. he said: "ipsum hominem _essentialiter_ sic esse formatum, ut recta voluntas esset imago dei, non tantum eius accidens." (seeberg , .) he drew the conclusion that original sin, by which the image of god (not the human understanding and will as such) is lost, cannot be a mere accident, but constitutes the very essence and substance of fallen man. he argued: the image of god is the formal essence of man, or the soul itself according to its best part, by original sin this image is changed into its opposite: hence the change wrought by original sin is not accidental, but substantial,--just as substantial and essential as when wine is changed into vinegar or fire into frost. what man has lost, said flacius, is not indeed his material substance (_substantia materialis_), but his true formal substance or substantial form (_substantia formalis_ or _forma substantialis_). hence also original sin, or the corruption resulting from the fall, in reality is, and must be designated, the formal substance or substantial form of natural man. not all gifts of creation were lost to man by his fall; the most essential boon, however, the image of god, was destroyed and changed into the image of satan. "in homine," said flacius, "et mansit aliquid, et tamen quod optimum in ratione et essentia fuit, nempe imago dei, non tantum evanuit, sed etiam in contrarium, nempe in imaginem diaboli, commutatum est." the devil, flacius continued, has robbed man of his original form (_forma_), the image of god, and stamped him with his own diabolical form and nature. (luthardt ; gieseler , , .) . further explanations of flacius. the manner in which flacius distinguished between material and formal substance appears from the tract on original sin (_de peccati originalis aut veteris adami appellationibus et essentia_), which he appended to his _clavis scripturae_ of . there we read: "in this disputation concerning the corruption of man i do not deny that this meaner matter (_illam viliorem materiam_) or mass of man created in the beginning has indeed remained until now, although it is exceedingly vitiated, as when in wine or aromas the spirituous (_airy_) or fiery substance escapes, and nothing remains but the earthy and watery substance; but i hold that the substantial form or the formal substance (_formam substantialem aut substantiam formalem_) has been lost, yea, changed into its opposite. but i do not speak of that external and coarse form (although it too, is corrupted and weakened very much) which a girl admires in a youth, or philosophy also in the entire man, according to which he consists of body and soul, has an erect stature two feet, hands, eyes, ears, and the like, is an animal laughing, counting, reasoning, etc.; but i speak of that most noble substantial form (_nobilissima substantialis forma_) according to which especially the heart itself or rather the rational soul, was formed in such a manner that his very essence might be the image of god and represent him, and that his substantial powers, intellect and will, and his affections might be conformed to the properties of god, represent, truly acknowledge, and most willingly embrace him." (preger , ; gieseler , , .) again: "in this manner, therefore, i believe and assert that original sin is a substance, because the rational soul (as united with god) and especially its noblest substantial powers, namely, the intellect and will which before had been formed so gloriously that they were the true image of god and the fountain of all justice, uprightness, and piety, and altogether essentially like unto gold and gems, are now, by deceit of satan, so utterly perverted that they are the true and living image of satan, and, as it were, filthy or rather consisting of an infernal flame, not otherwise than when the sweetest and purest mass, infected with the most venomous ferment, is altogether and substantially changed and transformed into a lump of the same ferment." (gieseler , , .) original sin "is not a mere accident in man, but his inverted and transformed essence or new form itself, just as when a most wholesome medicine is changed into the most baneful poison." "the matter remains, but it receives a new form, namely, the image of satan." "man, who in his essential form was the image of god, has in his essential form become the image of satan." "this change may be compared to the change which the golden image of a beautiful man undergoes when it is transformed into the image of a dragon, the matter at the same time being corrupted." (preger , . . .) dilating on the substantiality of original sin, flacius furthermore declared: "original malice in man is not something different from the evil mind or stony heart itself, not something that destroys him spiritually as a disease consumes him bodily, but it is ruined and destroyed nature itself (_sed est tantum ipsa perditissima et iam destructissima natura_). original malice was not, as many now think infused from without into adam in such a way as when poison or some other bad substance is thrown or poured into good liquor, so that by reason of the added bad substance also the rest becomes noxious, but in such a way as when good liquor or bread itself is perverted so that now it is bad as such and poisonous or rather poison (_ut illud per se iam malum ac venenatum aut potius venenum sit_)." (preger , .) also concerning the body and soul of fallen man flacius does not hesitate to affirm that, since they are permeated and corrupted by original sin, "these parts themselves are sin, _eas ipsas [partes, corpus et animam] esse illud nativum malum, quod cum deo pugnat._" "some object," says flacius, "that the creature of god must be distinguished from sin, which is not of god. i answer: now do separate, if you can, the devil from his inherent wickedness!... how can the same thing be separated from itself! we therefore can not distinguish them in any other way than by stating that with respect to his first creation and also his present preservation man, even as the devil himself, is of god, but that with respect to this horrible transformation (_ratione istius horrendae metamorphoseos_) he is of the devil, who, by the force of the efficacious sentence and punishment of angry god: 'thou shalt die,' not only captured us to be his vilest slaves, but also recast, rebaked, and changed, or, so to speak, metamorphosed us into another man, as the scripture says, even as he [the devil] himself is inverted." all parts, talents, and abilities of man, flacius contends, are "evil and mere sins," because they all oppose god. "what else are they than armed unrighteousness!" he exclaims. even the natural knowledge of god "is nothing but the abominable source of idolatry and of all superstitions." (preger f.; gieseler , , .) that the fundamental view of flacius, however, was much farther apart from manicheism than some of his radical phrases imply, appears from his "_gnowthi seauton, de essentia originalis institutiae,_" of . after admitting that augustine, luther, and the _apology of the augsburg confession_ are correct when they define original sin as an inordinate disposition, a disorder (_ataxia_), perversion, and confusion of the parts of man, flacius proceeds: "the substantial form of a certain thing for the most part, consists in the right position and disposition of the parts; as, for example, if a human body were born which had its eyes, ears, and mouth on the belly or feet, and, _vice versa,_ the toes on the head, no one would say that it was properly a man, but rather a monster. ... it appears, therefore, that the inordinate disposition of the parts produces an altogether new body or thing. thus, forsooth, the horrible perturbation of the soul has also produced, as it were a new kind of monster fighting against god." (preger , .) accordingly, it was not man's body and soul as such, but the alteration of the relation of his powers toward one another and the consequent corruption of these powers, that flacius had in mind when he designated original sin as the new substantial form, or substance, of sinful man. flacius expressly denied that the fall of man or his conversion involved a physical change. "i do not teach a physical regeneration," he declared, "nor do i say that two hearts are created, but i say that this most excellent part of the soul or of man is once more established, or that the image of god is recast and transformed out of the image of satan, even as before the image of god was transformed into the image of satan. _physicam renascentiam non assero nec dico duo corda creari, sed dico istam praestantissimam animae aut hominis partem denuo condi aut ex imagine satanae refundi aut transformari imaginem dei, sicut antea imago dei fuit transformata in imaginem satanae._" (seeberg , .) gieseler pertinently remarks: "it is apparent that flacius did not deviate from the common concept of original sin, but from the concepts of substance and accident, but that here, too, he was uncertain, inasmuch as he employed the terms _substantia, forma substantialis,_ and _substantia formalis_ promiscuously." ( , , .) if not necessarily involved in, it was at least in keeping with his extreme position and extravagant phraseology concerning original sin when flacius, in his _de primo et secundo capite ad romanos, quatenus libero arbitrio patrocinari videntur,_ rejected the doctrine of an inborn idea of god and of his law inscribed in the heart of natural man. on rom. , he comments: it is only from the effects in the world that man infers the existence of a supreme cause. and with respect to rom. , he maintains that paul's statements were to be understood, not of a law written in the heart of man, but of a knowledge which the heathen had derived by inference, from experience, or from tradition of the fathers. on this point strigel, no doubt was correct when he objected: if the knowledge of god's existence were really extinguished from the heart, there could be no discipline among men; and if man had no inborn knowledge of the law, then there could be no such thing as conscience which condemns him when he sins. the fact that man fears punishments even when there is no government to fear, as was the case with alexander when he had murdered clitus, proves that in the heart there is a certain knowledge both of god and of his law. (preger , .) however, flacius did not, as strigel seems to insinuate, deny that natural man has an obscure knowledge of god's existence and law, but merely maintained that this knowledge was not inborn or inherited, but acquired from without. . controversy precipitated by flacius. though flacius, when he first made his statement concerning the substantiality of original sin may not have felt absolutely sure of the exact meaning, bearing, and correctness of his position, yet the facts do not warrant the assumption that afterwards he was in any way diffident or wavering in his attitude. whatever his views on this subject may have been before --after the fatal phrase had fallen from his lips, he never flinched nor flagged in zealously defending it. nor was he ever disposed to compromise the matter as far as the substance of his doctrine was concerned. in spangenberg of mansfeld, who sided with flacius, suggested that he retain his meaning, but change his language: "_teneat illyricus mentem, mutet linguam._" to this flacius consented. on september , he published his _brief confession,_ in which he agreed to abstain from the use of the term "substance." however, what he suggested as a substitute, _viz._, that original sin be defined as the nature of man (the word "nature," as he particularly emphasized, to be taken not in a figurative, but in its proper meaning), was in reality but another way of repeating his error. the same was the case in , when flacius, opposed and sorely pressed by the ministerium of strassburg (whence he was banished the following year), offered to substitute for the word "substance" the phrase "essential powers." (preger , .) two years later, at the public disputation in langenau, silesia, where flacius defended his doctrine with favorable results for himself against jacob coler [born ; studied in frankfort-on-the-oder, pastor in lauban, upper lausatia (oberlausitz); in neukirch; he opposed leonard crentzheim and flacius; professor in frankfort; afterwards active first as praepositus in berlin and later on as superintendent in mecklenburg, published _disputatio de libero arbitrio;_ died march , ], he declared that he did not insist on his phrase as long as the doctrine itself was adopted and original sin was not declared to be a mere accident. but this, too, was no real retraction of his error. (preger , .) in a similar way flacius repeatedly declared himself willing to abstain from the use of the word "substance" in connection with his doctrine concerning original sin, but with conditions and limitations which made his concessions illusory, and neither did nor could satisfy his opponents. at the disputation in weimar, , wigand and musaeus, as stated, warned flacius immediately after the session in which he had made his statement. schluesselburg relates: "immediately during the disputation, as i frequently heard from their own lips, dr. wigand, dr. simon musaeus, and other colleagues of his who attended the disputation ... admonished illyricus in a brotherly and faithful manner to abstain from this new, perilous and blasphemous proposition of the ancient manicheans, which would cause great turmoil in the church of god, and to refute the error of victorin [strigel] concerning free will not by means of a false proposition, but with the word of god. however, intoxicated with ambition, and relying, in the heat of the conflict, too much on the acumen and sagacity of his own mind, illyricus haughtily spurned the brotherly and faithful admonitions of all his colleagues." (_catalogus_ , .) in his book _de manichaeismo renovato_ wigand himself reports: "illyricus answered [to the admonition of his colleagues to abstain from the manichean phrase] that he had been drawn into this discussion by his opponent against his own will. but what happened? contrary to the expectations of his colleagues, illyricus in the following session continued, as he had begun, to defend this insanity." (preger , ; planck , .) however, it does not appear that after the disputation his friends pressed the matter any further, or that they made any efforts publicly to disavow the flacian proposition. in flacius published his tract _de peccati originalis aut veteris adami appellationibus et essentia,_ "on the appellations and essence of original sin or the old adam," appending it to his famous _clavis scripturae_ of the same year. he had written this tract probably even before . in he sent it to simon musaeus, requesting his opinion and the opinion of hesshusius, who at that time was celebrating his marriage with the daughter of musaeus. in his answer, musaeus approved the tract, but desired that the term "substance" be explained as meaning not the matter, but the form of the substance to which hesshusius also agreed. after the tract had appeared, musaeus again wrote to flacius, june , , saying that he agreed with his presentation of original sin. at the same time, however, he expressed the fear that the bold statement which flacius had retained, "sin is substance," would be dangerously misinterpreted. (preger , .) and before long a storm was brewing, in which animosity registered its highest point, and a veritable flood of controversial literature (one publication following the other in rapid succession) was poured out upon the church, which was already distracted and divided by numerous and serious theological conflicts. by the publication of this treatise flacius, who before long also was harassed and ostracized everywhere, had himself made a public controversy unavoidable. in the conflict which it precipitated, he was opposed by all parties, not only by his old enemies, the philippists, but also by his former friends. according to the maxim: _amicus plato, amicus socrates, sed magis amica veritas,_ they now felt constrained, in the interest of truth, to turn their weapons against their former comrade and leader. flacius himself had made it impossible for his friends to spare him any longer. nor did he deceive himself as to the real situation. in a letter written to wigand he reveals his fear that the lutherans and philippists, then assembled at the colloquium in altenburg (held from october , , to march, , between the theologians of thuringia and those of electoral saxony), would unite in a public declaration against his teaching. wigand whose warning flacius had disregarded at weimar, wrote to gallus: flacius has forfeited the right to request that nothing be published against him, because he himself has already spread his views in print. and before long wigand began to denounce publicly the flacian doctrine as "new and prolific monsters, _monstra nova et fecunda._" . publications pro and con. according to preger the first decided opposition to the flacian teaching came from moerlin and chemnitz, in brunswick, to whom flacius had also submitted his tract for approval. chemnitz closed his criticism by saying: it is enough if we are able to retain what luther has won (_parta tueri_), let us abandon all desires to go beyond (_ulterius quaerere_) and to improve upon him. (preger , .) moerlin characterized flacius as a vain man, and dangerous in many respects. flacius answered in an objective manner, betraying no irritation whatever. ( .) in a letter of august , , hesshusius, who now had read the tract more carefully charged flacius with teaching that satan was a creator of substance, and before long refused to treat with him any further. in september of the same year flacius published his _gnothi seauton_ against the attacks of the synergists and philippists, notably christopher lasius [who studied at strassburg and wittenberg, was active in goerlitz, greussen, spandau, kuestrin, cottbus, and senftenberg, wrote _praelibationes dogmatis flaciani de prodigiosa hominis conversione;_ died ]. in the same year hesshusius prepared his _analysis,_ which was approved by gallus and the jena theologians. realizing that all his former friends had broken with him entirely, flacius, in january , _published_ his _demonstrations concerning the essence of the image of god and the devil,_ in which he attacked his opponents, but without mentioning their names. his request for a private discussion was bluntly rejected by the jena theologians. wigand, in his _propositions on sin_ of may , , was the first publicly to attack flacius by name. about the same time moerlin's _themata de imagine dei_ and chemnitz's _resolutio_ appeared. the former was directed "against the impious and absurd proposition that sin is a substance", the latter, against the assertion "that original sin is the very substance of man, and that the soul of man itself is original sin." hesshusius also published his _letter to m. flacius illyricus in the controversy whether original sin is a substance._ flacius answered in his _defense of the sound doctrine concerning original righteousness and unrighteousness, or sin,_ of september , . hesshusius published his _analysis,_ in which he repeated the charge that flacius made the devil a creator of substance. in his _brief confession,_ of september , flacius now offered to abstain from the use of the term "substance" in the manner indicated above. a colloquium, however, requested by flacius and his friends on the basis of this confession, was declined by the theologians of jena. moreover, in answer to the _brief confession,_ hesshusius published (april , ) his _true counter-report,_ in which he again repeated his accusation that flacius made the devil a creator of substance. he summarized his arguments as follows: "i have therefore proved from one book [flacius's tract of ] more than six times that illyricus says: _satan condidit, fabricavit, transformavit veterem hominem, satan est figulus,_ that is: the devil created and made man, the devil is man's potter." the idea of a creation out of nothing, however, was not taught in the statements to which hesshusius referred. (preger , .) further publications by andrew schoppe [died after ], wigand, moerlin, hesshusius, and chemnitz, which destroyed all hopes of a peaceful settlement, caused flacius to write his _orthodox confession concerning original sin._ in this comprehensive answer, which appeared august , , he declares "that either image, the image of god as well as of satan, is an essence, and that the opposite opinion diminishes the merit of christ." at the same time he complained that his statements were garbled and misinterpreted by his opponents, that his was the position of the man who asked concerning garlic and received an answer concerning onions, that his opponents were but disputing with imaginations of their own. ( f.) in the same year, , wigand published a voluminous book, _on original sin,_ in which he charged flacius with teaching that original sin is the entire carnal substance of man according to both his body and soul. in his description of the flacian doctrine we read: "original sin is a substance, as they teach. accordingly, original sin is an animal, and that, too, an intelligent animal. you must also add ears, eyes, mouth, nose, arms, belly, and feet. original sin laughs, talks, sews, sows, works, reads, writes, preaches, baptizes, administers the lord's supper, etc. for it is the substance of man that does such things. behold, where such men end!" flacius replied in his _christian and reliable answer to all manner of sophistries of the pelagian accident,_ , protesting that the doctrine ascribed to him was a misrepresentation of his teaching. in the same year wigand published _reasons why this proposition, in controversy with the manicheans: "original sin is the corrupt nature," cannot stand._ here wigand truly says: "evil of the substance and evil substance are not identical. _malum substantiae et mala substantia non sunt idem._" (preger , . .) in several publications of the same year hesshusius asserted (quoting testimonies to this effect from augustine), that the flacian doctrine was identical with the tenets of the manicheans, in substance as well as terms. flacius answered in _de augustini et manichaeorum sententia, in controversia peccati,_ , in which he declared: "i most solemnly condemn the manichean insanity concerning two creators. i have always denied that original sin is something, or has ever been something outside of man; i have never ascribed to this sin any materiality of its own." ( .) this book was followed by another attack by hesshusius and an answer, in turn, by flacius. in the same year hesshusius, in order to prevent further accessions to flacianism, published his _antidote (antidoton) against the impious and blasphemous dogma of matthias flacius illyricus by which he asserts that original sin is substance._ in this book, which was republished in and again in , hesshusius correctly argued: "if original sin is the substance of the soul, then we are compelled to assert one of two things, _viz._, either that satan is the creator of substances or that god is the creator and preserver of sin. _si substantia animae est peccatum originis, alterum a duobus necesse est poni, videlicet, aut satanam esse conditorem substantiarum, aut deum esse peccati creatorem et sustentatorem._" (gieseler , , .) at this late hour, , simon musaeus, too, entered the arena with his _opinion concerning original sin, sententia de peccato originali._ in it he taught "that original sin is not a substance, but the utmost corruption of it, in matter as well as form," and that therefore "pelagianism no less than manicheism is to be excluded and condemned." when the ministerium of strassburg turned against flacius, he again published several books defending his position on the controverted questions, which resulted in his expulsion from the city. in flacius published an answer to hesshusius's _antidote_ entitled, _solid refutation of the groundless sophistries, calumnies, and figments, as also of the most corrupt errors of the "antidote" and of other neopelagian writers._ flacius charged hesshusius with misrepresentation, and demanded that he swear whether he really believed to have found the alleged errors in his writings. (preger , ff.) till his death, on march , , at frankfort-on-the-main, flacius consistently adhered to his false terminology as well as teaching, apparently never for a moment doubting that he was but defending luther's doctrine. one of his last books was entitled, _some clear and splendid testimonies of martin luther concerning the evil essence, image, form, or shape_ (wesen, essentia, bild, form oder gestalt) _of the earthly dead adam and concerning the essential transformation of man._ ( .) as stated above, the mistake of flacius was that he took literally terms denoting substance which the bible and luther employ in a figurative sense. . adherents of flacius. the chief supporters of flacius were the mansfeldians, count vollrath and cyriacus spangenberg [born ; studied in wittenberg; served in eisleben, then in mansfeld; died in strassburg february , ]. in the serious dissensions which arose in mansfeld in consequence of the controversy on original sin, the count and spangenberg were opposed by the jena theologians and superintendent menzel [jerome menzel, born ; studied in wittenberg; wrote against spangenberg; died ]. as stated above, it was spangenberg who endeavored to bring about an understanding between the contending parties on the principle: "_teneat illyricus mentem, mutet linguam._" a colloquy was held at castle mansfeld, in which flacius and his adherents were pitted against menzel, rhode, fabricius, and others. when fabricius declared in the discussions: "only in so far as our nature is not in conformity with the law of god is it corrupt," flacius exclaimed: "_non quantum_, not in as far; but i say it is not in conformity because it is corrupt, _quia corrupta est_." (preger , .) count vollrath and his adviser, caspar pflug gave flacius a written testimony that at the colloquy he had not been convinced, but found to be correct in the controversy on original sin. the publication of this testimony by flacius as also of the minutes of the colloquy by count vollrath, in , resulted in a number of further publications by flacius and his friends as well as his opponents. at mansfeld the animosity against the flacians did not subside even after the death of flacius in . they were punished with excommunication, incarceration, and the refusal of a christian burial. count vollrath left , and died at strassburg . spangenberg, who also had secretly fled from mansfeld, defended the doctrine of flacius in a tract, _de peccato originali, concerning original sin_, which he published under a pseudonym. he died without retracting or changing his views. another adherent of flacius was f. coelestinus, professor at jena. after his suspension he left the city and participated in the controversy. he published _colloquium inter se et tilem. hesshusium_. he died . in august, , court-preacher christopher irenaeus and pastors guenther and reinecker were dismissed in weimar because of flacianism. irenaeus published _examen libri concordiae_ and many other books, in which he contends that original sin is a substance. pastors wolf in kahla, schneider in altendorf, and franke in oberrosla were dismissed in for the same reason. they, too, entered the public arena in favor of flacius. at lindau four preachers, who had identified themselves with flacius, were also deposed. one of them, tobias rupp, held a public disputation with andreae. in antwerp the elders forbade their ministers to indulge in any public polemics against flacius. among the supporters of flacius were also his son, matthias flacius, and caspar heldelin. it may be noted here that saliger (beatus) and fredeland, who were deposed at luebeck in also taught "that original sin is the very substance of the body and soul of man," and that christ had assumed "the flesh of another species" than ours. (gieseler , , .) in regensburg four adherents of flacius were dismissed in , among them joshua opitz [born ; died ]. these and others emigrated to the archduchy of austria, where the lutherans were numerous and influential, opitz frequently preaching to an audience of , . no less than of the lutheran ministers of austria are said to have shared the views of flacius. (preger , .) only a few of them revealed symptoms of fanaticism, which resulted in their dismissal. among the latter was joachim magdeburgius, then an exile at efferding. he taught "that the bodies of believing christians after their death were still essential original sin, and that god's wrath remained over them till the day of judgment." (joecher, _lexicon_ , .) at the same time he branded as errorists spangenberg, opitz, and irenaeus, who declared their dissent. in the flacians in austria issued a declaration against the _formula of concord_, charging its teaching to be inconsistent with luther's doctrine on original sin. as late as there were numerous flacianists in german austria. . decision of formula of concord. seeberg remarks: "flacius was not a heretic, but in the wrangle of his day he was branded as such, and this has been frequently repeated." ( , , .) a similar verdict is passed by gieseler and other historians. but whatever may be said in extenuation of his error, it cannot be disputed that the unfortunate phrases of flacius produced, and were bound to produce, most serious religious offense, as well as theological strife, and hopeless doctrinal confusion. even when viewed in the light of his distinction between formal substance (man as endowed with the image of god) and material substance (man as possessed of body and soul, together with will and intellect), the odiousness of his terminology is not entirely removed. it was and remained a form of doctrine and trope or mode of teaching which the lutherans were no more minded to tolerate than the error of strigel. accordingly, the first article of the _formula of concord_ rejects both the synergistic as well as the manichean aberrations in the doctrine of original sin. in its thorough declaration we read: "now this doctrine [of original sin] must be so maintained and guarded that it may not deflect either to the pelagian or the manichean side. for this reason the contrary doctrine ... should also be briefly stated." ( , .) accordingly, in a series of arguments, the flacian error is thoroughly refuted and decidedly rejected. at the same time the _formula of concord_ points out the offensiveness of the flacian phraseology. it refers to the controversy regarding this question as "scandalous and very mischievous," and declares: "therefore it is unchristian and horrible to hear that original sin is baptized in the name of the holy trinity, sanctified, and saved, and other similar expressions found in the writings of the recent manicheans, with which we will not offend simple-minded people." ( , . .) on the other hand, the _formula of concord_ is just as determined in opposing every effort at extenuating the corruption wrought by original sin. it is solicitous to explain that in designating original sin as an accident, its corruption is not minimized in the least, if the answer concerning the nature of this accident is not derived from philosophy or human reason, but from the holy scriptures. "for the scriptures," says the _formula_, "testify that original sin is an unspeakable evil and such an entire corruption of human nature that in it and all its internal and external powers nothing pure or good remains, but everything is entirely corrupt, so that on account of original sin man in god's sight is truly spiritually dead (_plane sit emortuus_), with all his powers dead to that which is good." ( , .) accordingly, the _formula of concord_ rejects the errors of strigel and the semi-pelagians, "that original sin is only external, a slight, insignificant spot sprinkled, or a stain dashed, upon the nature of man ... along with and beneath which the nature nevertheless possesses and retains its integrity and power even in spiritual things. or that original sin is not a despoliation or deficiency, but only an external impediment to these spiritual good powers.... they are rebuked and rejected likewise who teach that the nature has indeed been greatly weakened and corrupted through the fall, but that nevertheless it has not entirely lost all good with respect to divine, spiritual things, and that what is sung in our churches, '_through adam's fall is all corrupt, nature and essence human,_' is not true, but from natural birth it still has something good, small, little, and inconsiderable though it be, namely, capacity, skill, aptness, or ability to begin, to effect, or to help effect something in spiritual things." ( , ff.) while the _formula of concord_ does not deny the capacity of fallen man for salvation, it is careful in defining that this is not an active, but a passive capacity. that is to say: man is utterly incapable of qualifying himself for, or of contributing in the least toward, his own spiritual restoration; but what is impossible for man is not impossible with god who, indeed, is able to convert man, endow him with new spiritual powers, and lead him to eternal salvation,--a goal for the attainment of which, in contradistinction from inanimate and other creatures, man, being a rational creature, endowed with intellect and will, was created by god and redeemed by christ. in the _formula of concord_ we read: "and although god, according to his just, strict sentence, has utterly cast away the fallen evil spirits forever, he has nevertheless, out of special, pure mercy, willed that poor fallen human nature might again become and be capable and participant of conversion, the grace of god, and eternal life; not from its own natural, active [or effective] skill, aptness, or capacity (for the nature of man is obstinate enmity against god), but from pure grace, through the gracious efficacious working of the holy ghost. and this dr. luther calls _capacitatem_ (_non activam, sed passivam_), which he explains thus: _quando patres liberum arbitrium defendunt, capacitatem libertatis eius praedicant, quod scilicet verti potest ad bonum per gratiam dei et fieri revera liberum, ad quod creatum est_. that is: when the fathers defend the free will, they are speaking of this, that it is capable of freedom in this sense, that by god's grace it can be converted to good, and become truly free, for which it was created in the beginning." ( , .) this accords with luther's words in _de servo arbitrio_: "it would be correct if we should designate as the power of free will that [power] by which man, who is created for life or eternal death, is apt to be moved by the spirit and imbued with the grace of god. for we, too, confess this power, _i.e._, aptitude or, as the sophists [scholastic theologians] say, disposition and passive aptitude. and who does not know that trees and animals are not endowed with it? for, as the saying goes, heaven is not created for geese. _hanc enim vim, hoc est, aptitudinem, seu, ut sophistae loquuntur, dispositivam qualitatem et passivam aptitudinem, et nos confitemur; quam non arboribus neque bestiis inditam esse, quis est, qui nesciat? neque enim pro anseribus, ut dicitur, coelum creavit._" (e. v. a. : st. l. . .) xvi. the osiandrian and stancarian controversies. . osiander in nuernberg and in koenigsberg. in the writings of luther we often find passages foreboding a future corruption of the doctrine of justification, concerning which he declared in the _smalcald articles_: "of this article nothing can be yielded or surrendered, even though heaven and earth, and whatever will not abide, should sink to ruin.... and upon this article all things depend which we teach and practise in opposition to the pope, the devil, and the world. therefore we must be sure concerning this doctrine, and not doubt, for otherwise all is lost, and the pope and devil and all things gain the victory and suit over us." ( , .) martin chemnitz remarks: "i frequently shudder, because luther--i do not know by what kind of presentiment--in his commentaries on the letter to the galatians and on the first book of moses so often repeats the statement: 'this doctrine [of justification] will be obscured again after my death.'" (walther, _kern und stern_, .) andrew osiander was the first to fulfil luther's prophecy. in he began publicly to propound a doctrine in which he abandoned the forensic conception of justification by imputation of the merits of christ, and returned to the roman view of justification by infusion _i.e._, by infusion of the eternal essential righteousness of the divine nature of christ. according to his own statement, he had harbored these views ever since about . he is said also to have presented them in a sermon delivered at the convention in smalcald, . (planck , .) yet he made no special effort to develop and publicly to disseminate his ideas during the life of luther. after the death of the reformer, however, osiander is reported to have said: "now that the lion is dead, i shall easily dispose of the foxes and hares"--_i.e._, melanchthon and the other lutheran theologians. ( .) osiander was the originator of the controversy "concerning the righteousness of faith before god," which was finally settled in article iii of the _formula of concord_. osiander, lauded by modern historians as the only real "systematizer" among the lutherans of the first generation, was a man as proud, overbearing, and passionate as he was gifted, keen, sagacious, learned, eloquent, and energetic. he was born december , , at gunzenhausen, franconia, and died october , , at koenigsberg, where he was also buried with high honors in the old city church. in he was appointed priest at st. lawrence's church in the free city of nuernberg. here he immediately acted the part of a determined champion of the reformation. subsequently he also participated in some of the most important transactions of his day. he was present at the marburg colloquy, , where he made the personal acquaintance of luther and the wittenbergers. he also took part in the discussions at the diet in augsburg, ; at smalcald, ; at hagenau and worms, . nor were his interests confined to theological questions. when, at nuernberg, , the work of copernicus, _de revolutionibus orbium coelestium_, "concerning the revolutions of the heavenly bodies," was published for the first time, osiander read the proof-sheets and wrote the preface, in which he designated the new theory as "hypotheses," thus facilitating its circulation also among the catholics, until in the th century the book was placed on the _index librorum prohibitorum_, where it remained till the th century. when the augsburg interim was introduced in nuernberg, osiander resigned, and with words of deep emotion (in a letter of november , , addressed to the city council) he left the place where he had labored more than a quarter of a century. january , he arrived in koenigsberg. here he was joyously received by count albrecht of prussia, whom he had gained for the reformation in . moved by gratitude toward osiander, whom he honored as his "spiritual father," count albrecht appointed him pastor of the old city church and, soon after, first professor of theology at the university of koenigsberg, with a double salary, though osiander had never received an academic degree. the dissatisfaction which this unusual preferment caused among his colleagues, briessman, hegemon, isinder, and moerlin, soon developed into decided antipathy against osiander, especially because of his overbearing, domineering ways as well as his intriguing methods. no doubt, this personal element added largely to the animosity and violence of the controversy that was soon to follow, and during which the professors in koenigsberg are said to have carried firearms into their academic sessions. (schaff, _creeds_ , .) yet it cannot be regarded as the real cause or even as the immediate occasion, of the conflict, which was really brought about by the unsound, speculative, and mystical views of osiander on the image of god and, particularly, on justification and the righteousness of faith,--doctrinal points on which he deviated from the lutheran teaching to such an extent that a controversy was unavoidable. evidently, his was either a case of relapse into romanism, or, what seems to be the more probable alternative, osiander never attained to a clear apprehension of the lutheran truth nor ever fully freed himself from the roman doctrine, especially in its finer and more veiled form of mysticism. . opposed by moerlin and lutherans generally. osiander, as stated, had conceived the fundamental thoughts of his system long before he reached koenigsberg. in , when only twenty-six years of age, he laid down the outlines of his theory in a publication entitled: "_a good instruction (ein gut unterricht) and faithful advice from the holy divine scriptures what attitude to take in these dissensions concerning our holy faith and christian doctrine_, dealing especially with the questions what is god's word and what human doctrine, what christ and what antichrist." here he says: "whoever hears, retains, and believes the word, receives god himself, for god is the word. if, therefore, the word of god, christ, our lord, dwells in us by faith and we are one with him, we may say with paul: 'i live, though not i, but christ lives in me,' and then we are justified by faith." (gieseler , , .) in the following year, , he wrote in his _action of the honorable wise council in nuernberg with their preachers (handlung eines ehrsamen weisen rats zu nuernberg mit ihren praedikanten)_: "the one and only righteousness availing before god is god himself. but christ is the word which we apprehend by faith, and thus christ in us, god himself, is our righteousness which avails before god." "the gospel has two parts; the first, that christ has satisfied the justice of god; the other, that he has cleansed us from sin, and justifies us by dwelling in us (_und uns rechtfertigt, so er in uns wohnet_)." ( .) the embryonic ideas of these early publications concerning the image of god and justification were fully developed by osiander in his book of , _whether the son of god would have had to be incarnated (an filius dei fuerit incarnandus), if sin had not entered the world;_ and especially in his confession of september, , _concerning the only mediator jesus christ (von dem einigen mittler jesu christo) and justification of faith_ which appeared also in latin under the title _de unico mediatore_, in october of the same year. the public conflict began immediately after osiander had entered upon his duties at the university. in his inaugural disputation of april , , "concerning the law and gospel (de lege et evangelio)," osiander's vanity prompted him at least to hint at his peculiar views, which he well knew were not in agreement with the doctrine taught at wittenberg and in the lutheran church at large. his colleague, matthias lauterwald, a wittenberg master, who died , immediately took issue with him. on the day following the disputation, he published theses in which he declared: "osiander denied that faith is a part of repentance." october of the following year osiander held a second disputation ("on justification, de iustificatione") in which he came out clearly against the doctrine hitherto taught in the lutheran church. but now also a much more able and determined combatant appeared in the arena, joachim moerlin, who henceforth devoted his entire life to defeat osiandrism and to vindicate luther's forensic view of justification. moerlin (moehrlein) was born at wittenberg april , , he studied under luther and was made master in and doctor in ; till he was superintendent in arnstadt, thuringia, and superintendent in goettingen till , when he was compelled to leave because of his opposition to the augsburg interim. recommended by elizabeth duchess of braunschweig-lueneburg, the mother-in-law of duke albrecht, he was appointed preacher at the dome of koenigsberg in . clearly understanding that solid comfort in life and death is possible only as long as our faith rests solely on the _aliena iustitia_, on the objective righteousness of christ, which is without us, and is offered in the gospel and received by faith; and fully realizing also that christian assurance is incompatible with such a doctrine as osiander taught, according to which our faith is to rely on a righteous condition within ourselves, moerlin publicly attacked osiander from his pulpit, and in every way emphasized the fact that his teaching could never be tolerated in the lutheran church. osiander replied in his lectures. the situation thus created was most intolerable. at the command of the duke discussions were held between moerlin and osiander, but without result. in order to settle the dispute, duke albrecht, accordingly, on october , , placed the entire matter before the evangelical princes and cities with the request that the points involved be discussed at the various synods and their verdicts forwarded to koenigsberg. this aroused the general interest and the deepest concern of the entire lutheran church in germany. numerous opinions of the various synods and theologians arrived during the winter of to . with the exception of the wuerttemberg _response (responsum)_, written by john brenz, and the _opinion_ of matthew vogel, both of whom regarded osiander's teaching as differing from the doctrine received by the lutheran church in terms and phrases rather than in substance, they were unfavorable to osiander. at the same time all, including the opinions of brenz and vogel, revealed the fact that the lutherans, the theologians of wittenberg as well as those of jena, brandenburg, pomerania, hamburg, etc., were firmly united in maintaining luther's doctrine, _viz._, that the righteousness of faith is not the essential righteousness of the son of god, as osiander held but the obedience of christ the god-man imputed by grace to all true believers as their sole righteousness before god. feeling safe under the protection of duke albrecht, and apparently not in the least impressed by the general opposition which his innovations met with at the hands of the lutherans, osiander continued the controversy by publishing his _proof (beweisung) that for thirty years i have always taught the same doctrine_. and irritated by an opinion of melanchthon (whom osiander denounced as a pestilential heretic), published with offensive explanations added by the wittenbergers, he in the same year (april, ) wrote his _refutation (widerlegung) of the unfounded, unprofitable answer of philip melanchthon_. in this immoderate publication osiander boasted that only the philippian rabble, dancing according to the piping of melanchthon, was opposed to him. before long, however, also such opponents of the philippists as flacius, gallus, amsdorf, and wigand were prominently arraigned against osiander. meanwhile (may , ) moerlin published a large volume entitled: _concerning the justification of faith_. osiander replied in his _schmeckbier_ of june , a book as keen as it was coarse. in and flacius issued no less than twelve publications against osiander, one of them bearing the title: _zwo fuernehmliche gruende osiandri verlegt, zu einem schmeckbier_; another: _antidotum auf osiandri giftiges schmeckbier_. (preger , ) when the controversy had just about reached its climax, osiander died, october , . soon after, the duke enjoined silence on both parties, and moerlin was banished. he accepted a position as superintendent in brunswick, where he zealously continued his opposition to osiandrism as well as to other corruptions of genuine lutheranism. at koenigsberg the osiandrists continued to enjoy the protection and favor of duke albrecht and gradually developed into a quasi-political party. the leader of the small band was john funck, the son-in-law of osiander and the chaplain of the duke. in , however, the king of poland intervened, and funck was executed as a disturber of the public peace. moerlin was recalled and served as bishop of samland at koenigsberg from till his death in . the _corpus doctrinae pruthenicum_, or _borussicum_, framed by moerlin and chemnitz and adopted at koenigsberg, rejected the doctrines of osiander. moerlin also wrote a history of osiandrism entitled: _historia, welcher gestalt sich die osiandrische schwaermerei im lande zu preussen erhaben_. . corruptions involved in osiander's teaching. osiander's theory of justification according to which the righteousness of faith is the eternal, essential holiness of the divine nature of christ inhering and dwelling in man, consistently compelled him to maintain that justification is not an act by which god declares a man just, but an act by which he actually makes him inherently just and righteous; that it is not an imputation of a righteousness existing outside of man, but an actual infusion of a righteousness dwelling in man; that it is not a mere acquittal from sin and guilt, but regeneration, renewal, sanctification and internal, physical cleansing from sin that it is not a forensic or judicial act outside of man or a declaration concerning man's standing before god and his relation to him but a sort of medicinal process within man, that the righteousness of faith is not the alien (strange, foreign) righteousness, _aliena iustitia_ (a term employed also by luther), consisting in the obedience of christ, but a quality, condition, or change effected in believers by the essential righteousness of the divine nature dwelling in them through faith in christ; that faith does not justify on account of the thing outside of man in which it trusts and upon which it relies, but by reason of the thing which it introduces and produces in man; that, accordingly, justification is never instantaneous and complete, but gradual and progressive. osiander plainly teaches that the righteousness of faith (our righteousness before god) is not the obedience rendered by christ to the divine law, but the indwelling righteousness of god (_iustitia dei inhabitans_),--essentially the same original righteousness or image that inhered in adam and eve before the fall. it consists, not indeed in good works or in "doing and suffering," but in a quality (_art_) which renders him who receives it just, and moves him to do and to suffer what is right. it is the holiness (_frommigkeit_) which consists in the renewal of man, in the gifts of grace, in the new spiritual life, in the regenerated nature of man. by his suffering and death, said osiander, christ made satisfaction and acquired forgiveness for us, but he did not thereby effect our justification. his obedience as such does not constitute our righteousness before god, but merely serves to restore it. it was necessary that god might be able to dwell in us, and so become our life and righteousness. faith justifies, not inasmuch as it apprehends the merits of christ, but inasmuch as it unites us with the divine nature, the infinite essential righteousness of god, in which our sins are diluted, as it were, and lost, as an impure drop disappears when poured into an ocean of liquid purity. according to the teaching of osiander therefore, also the assurance that we are justified and accepted by god does not rest exclusively on the merits of christ and the pardon offered in the gospel, but must be based on the righteous quality inhering in us. our assurance is conditioned not alone upon what christ has done outside of us and for us but rather upon what he is in us and produces in us. the satisfaction rendered by christ many centuries ago is neither the only ground on which god regards us as just, nor a sufficient basis of our certainty that we are accepted by god. not the christ for us, but rather the christ in us, is the basis both of our justification and assurance. accordingly in order to satisfy an alarmed sinner, it is not sufficient to proclaim the gospel-promise of divine absolution. in addition, an investigation is required whether the righteousness and holiness of god is also really found dwelling in him. while luther had urged alarmed consciences to trust in the merits of christ alone for their justification and salvation, osiander led them to rely on the new life of divine wisdom, holiness, and righteousness dwelling in their own hearts. from the very beginning of the controversy, moerlin, melanchthon, and the lutherans generally were solicitous to point out that osiander's doctrine robs christians of this glorious and only solid comfort that it is not a subjective quality in their own hearts, but solely and only the objective and absolutely perfect obedience rendered by christ many hundred years ago, which god regards when he justifies the wicked, and upon which man must rely for the assurance of his acceptance and salvation. consistently developed, therefore, the innovation of osiander was bound to vitiate in every particular the doctrine of justification restored once more by luther. in fact, his theory was but a revamping of just such teaching as had driven the lutherans out of the church of rome. true, osiander denied that by our own works we merit justification; that our righteousness consists in our good works; that our good works are imputed to us as righteousness. but the fact that he held a subjective condition to be our righteousness before god gives to his doctrine an essentially roman stamp, no matter how widely it may differ from it in other respects. moehler, the renowned catholic apologist, declared that properly interpreted and illucidated, osiander's doctrine was "identical with the roman catholic doctrine." (frank , . .) as stated before, his teaching was romanism in its finer and more veiled form of mysticism. . excerpts from osiander's writings. in his publication of january , _wider den lichtfluechtigen nachtraben_, osiander endeavors to prove that he is in complete doctrinal agreement with luther. in it he gives the following summary, but guarded, presentation of his views. "i understand it this way," says he. " . it flowed from his pure grace and mercy that god sacrificed his only son for us. . the son became man and was made under the law, and he has redeemed us from the law and from the curse of the law. . he took upon himself the sins of the whole world, for which he suffered, died, shed his blood, descended into hell, rose again, and thus overcame sin, death, and hell, and merited for us forgiveness of sin, reconciliation with god, the grace and gift of justification, and eternal life. . this is to be preached in all the world. . whoever believes this and is baptized, is justified and blessed (_selig_) by virtue of such faith. . faith apprehends christ so that he dwells in our hearts through faith, eph. , . . christ, living in us through faith, is our wisdom, righteousness, holiness, and redemption, cor. , , jer. , ; , . . christ, true god and man, dwelling in us through faith, is our righteousness according to his divine nature, as dr. luther says: 'i rely on the righteousness which is god himself; this he cannot reject. such is, says luther, the simple, correct understanding; do not suffer yourself to be led away from it.'" (frank , f.) seeberg cites the following passage: "but if the question be asked what is righteousness, one must answer: christ dwelling in us by faith is our righteousness according to his divinity; and the forgiveness of sins, which is not christ himself, but merited by christ, is a preparation and cause that god offers us his righteousness, which he is himself." (_dogg_. , .) incidentally osiander's appeal to luther is unwarranted. for according to him christ is our righteousness because his obedience is god's obedience, the work not only of his human nature, but, at the same time, also of his divine nature, while according to osiander everything that christ did for us merely serves to bring about the indwelling of the divine nature of christ, whose essential holiness is our righteousness before god. that osiander was not in agreement with luther, as he claimed, appears also from his assertion that such statements of luther as: christ's death is our life, forgiveness of sins is our righteousness, etc., must be explained figuratively, as words flowing from a joyous heart. ( , .) the manner in which osiander maintained that christ is our righteousness only according to his divine nature appears from the following excerpts: "if the question be asked according to what nature christ, his whole undivided person, is our righteousness, then just as when one asks according to what nature he is the creator of heaven and earth, the clear, correct, and plain answer is that he is our righteousness according to his divine, and not according to his human nature, although we are unable to find, obtain or apprehend such divine righteousness apart from his humanity." (frank , .) again: "when we say: christ is our righteousness, we must understand his deity, which enters us through his humanity. when christ says: i am the bread of life, we must understand his deity which comes into us through his humanity and is our life. when he says: my flesh is meat indeed, and my blood is drink indeed, we must take it to mean his deity which is in the flesh and blood and is meat and drink for us. thus, too, when john says, john , : the blood of christ cleanseth us from all sin, we must understand the deity of christ which is in the blood; for john does not speak of the blood of christ as it was shed on the cross, but as it, united with the flesh of christ, is our heavenly meat and drink by faith." ( .) osiander, therefore, is but consistent when he reiterates that the son of god, the holy spirit, and the father are our righteousness, because their divine essence which by faith dwells in christians, is one and the same. osiander emphasizes that the essential righteousness of the divine nature of christ alone is able to save us. he says: "for of what help would it be to you if you had all the righteousness which men and angels can imagine, but lacked this eternal righteousness which is itself the son of god, according to his divine nature, with the father and the holy ghost? for no other righteousness can lift you up to heaven and bring you to the father. but when you apprehend this righteousness through faith, and christ is in you, what can you then be lacking which you do not possess richly, superabundantly, and infinitely in his deity?" again: "since christ is ours and is in us, god himself and all his angels behold nothing in us but righteousness on account of the highest, eternal, and infinite righteousness of christ, which is his deity itself dwelling in us. and although sin still remains in, and clings to, our flesh, it is like an impure little drop compared with a great pure ocean, and on account of the righteousness of christ which is in us god does not want to see it." (frank , . .) to this peculiarity of osiander, according to which he seems to have had in mind a justification by a sort of mystico-physical dilution rather than by imputation, the _formula of concord_ refers as follows: "for one side has contended that the righteousness of faith, which the apostle calls the righteousness of god, is god's essential righteousness, which is christ himself as the true, natural, and essential son of god, who dwells in the elect by faith and impels them to do right, and thus is their righteousness, compared with which righteousness the sins of all men are as a drop of water compared with the great ocean." ( , ; , .) in his confession _concerning the only mediator_, of , osiander expatiates on justification, and defines it as an act by which righteousness is "infused" into believers. we read: "it is apparent that whatever part christ, as the faithful mediator, acted with regard to god, his heavenly father, for our sakes, by fulfilling the law and by his suffering and death, was accomplished more than , years ago, when we were not in existence. for this reason it cannot, properly speaking, have been, nor be called, our justification, but only our redemption and the atonement for us and our sins. for whoever would be justified must believe; but if he is to believe, he must already be born and live. therefore christ has not justified us who _now_ live and die; but we are redeemed by it [his work , years ago] from god's wrath, death, and hell.... this, however, is true and undoubted that by the fulfilment of the law and by his suffering and death he merited and earned from god, his heavenly father, this great and superabounding grace, namely, that he not only has forgiven our sin and taken from us the unbearable burden of the law, but that he also _wishes to justify us by faith in christ, to infuse justification or the righteousness (sondern auch uns durch den glauben an christum will rechtfertigen, die gerechtmachung eingiessen)_, and, if only we obey, through the operation of his holy spirit and through the death of christ, in which we are embodied by the baptism of christ, _to mortify, purge out, and entirely destroy sin_ which is already forgiven us, but nevertheless still dwells in our flesh and adheres to us. therefore the _other part_ of the office of our dear faithful lord and mediator jesus christ is now to turn toward us in order to deal also with us poor sinners as with the guilty party, that we acknowledge such great grace and gratefully receive it by faith, _in order that he by faith may make us alive and just from the death of sin, and that sin, which is already forgiven, but nevertheless still dwells and inheres in our flesh, may be altogether mortified and destroyed in us. and this, first of all, is the act of our justification._" (tschackert, f.; planck , .) that osiander practically identified justification with regeneration, renewal, and gradual sanctification appears from the following quotations. to justify, says he, means "to make a just man out of an unjust one, that is to recall a dead man to life--_ex impio iustum facere, hoc est, mortuum ad vitam revocare._" (seeberg , .) again: "thus the gospel further shows its power and also justifies us, _i.e._, it makes us just, even as, and in the same degree as, he also makes us alive (_eben und in aller masse, wie er uns auch lebendig macht_)." (frank , .) "and here you see again how terribly those err who endeavor to prove by this passage of david and paul that our righteousness is nothing else than forgiveness of sin; for they have overlooked the covering of sin with the [essential] righteousness of christ whom we put on in baptism; _they have also removed from justification the renewal of the inner man effected by regeneration._" ( .) osiander was fanatical in denouncing those who identified justification with the forgiveness of sins. in his disputation of october , , he declared: "the entire fulness of the deity dwells in christ bodily, hence in those also in whom christ dwells.... therefore we are just by his essential righteousness.... whoever does not hold this manner of our justification is certainly a zwinglian at heart, no matter what he may confess with his mouth.... they also teach things colder than ice [who hold] that we are regarded as righteous only on account of the forgiveness of sins, and not on account of the [essential] righteousness of christ who dwells in us through faith. _glacie frigidiora docent nos tantum propter remissionem peccatorum reputari iustos, et non etiam propter iustitiam christi per fidem in nobis inhabitantis. non enim tam iniquus deus est, ut eum pro iusto habeat, in quo verae iustitiae prorsus nil est._" (frank , ; tschackert, ; seeberg , .) they are errorists, osiander declared, "who say, teach, and write that the righteousness is outside of us." (frank , .) "the [essential] righteousness of christ is indeed, imputed to us, but only when it is in us." "for god is not so unrighteous, nor such a lover of unrighteousness that he regards him as just in whom there is absolutely nothing of the true righteousness; as it is written, ps. , : 'for thou art not a god that hath pleasure in wickedness; neither shall evil dwell with thee,'" (planck , .) evidently, osiander rejected or had never fully grasped paul's clear statement and teaching concerning the god who justifies the ungodly, rom. , : "but to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." . attitude of brenz and melanchthon. with the exception of brenz and vogel, who, as stated before, regarded osiander's doctrine as differing from the generally received view in phraseology and mode of presentation rather than in substance, the lutherans everywhere were unanimous in rejecting osiander's theory as a recrudescence of the romish justification not by imputation, but by infusion. and as to brenz, who put a milder construction on the statements of osiander, melanchthon wrote october , : "concerning the affair with osiander, my writings are publicly known, which i hope will be of benefit to many. brenz also is agreed with us doctrinally. he said he had advised peace, for he did not take osiander's expressions to be as dangerous as the opponents did, and for this reason could not as yet condemn his person; but in doctrine he was agreed with us and would unite in condemning osiander if the charges made against him were proved." melanchthon himself fully realized the viciousness of osiander's error, although at the colloquy in worms, , he, too, was opposed to condemning osiandrism together with zwinglianism, majorism, and adiaphorism, as the theologians of ducal saxony demanded. (_c. r._ , . .) in may, , melanchthon wrote to osiander that by the essential righteousness of christ renewal is effected in us, but that we have forgiveness of sins and are reputed to be righteous on account of the merit of christ whose blood and death appeased the wrath of god. in his confutation of the osiandric doctrine, written in september, , we read: "osiander's definition of righteousness is: righteousness is that which makes us do what is righteous.... hence man is righteous by doing what is righteous.... thereupon osiander, in order to say something also concerning forgiveness of sins, tears remission of sins from righteousness. he expressly declares that the sins are forgiven to all men; nero however, is damned because he does not possess the essential righteousness; and this, he says, is god himself, father, son, and holy spirit.... osiander contends that man is just on account of the indwelling of god, or on account of the indwelling god, not on account of the obedience of the mediator, not by the imputed righteousness of the mediator through grace. and he corrupts the proposition, 'by faith we are justified,' into, by faith we are prepared that we may become just by something else, _viz._, the inhabiting god. thus he in reality says what the papists say: 'we are righteous by our renewal,' except that he mentions the cause where the papists mention the effect. _ita re ipsa dicit, quod papistae dicunt, sumus iusti novitate, nisi quod nominat causam, ubi nominant papistae effectum_. we are just when god renews us. he therefore detracts from the honor due to the mediator, obscures the greatness of sin, destroys the chief consolation of the pious, and leads them into perpetual doubt. for faith cannot exist unless it looks upon the promise of mercy concerning the mediator. nor is there an inhabitation unless the consolation is received by this faith. and it is a preposterous way of teaching that one is to believe first the inhabitation, afterwards forgiveness of sins (_prius credere inhabitationem, postea remissionem peccatorum_). since therefore this dogma of osiander is both false and pernicious to consciences, it must be shunned and damned." (_c. r._ , ; , ff.) in another essay, of september, , signed also by melanchthon, the following propositions are rejected: . man becomes righteous on account of the essential righteousness. . man becomes righteous on account of the essential righteousness of god the father, son, and holy spirit. . man becomes righteous before god on account of the indwelling of god. . righteousness consists in the indwelling of christ, on account of which god imputes righteousness to us.... . nor must one say there are two or more parts of justification: faith, inhabitation, good works, etc. for justification before god is to receive forgiveness of sins and to become acceptable to god on account of christ.... . this proposition, too, is false: the regenerate after the fall are righteous in the same manner as adam was before the fall, namely, not by imputation, but by inhabitation or original righteousness.... . it is also false when some say we are righteous by faith, namely, in a preparative way in order afterwards to be righteous by the essential righteousness. at bottom this is popish and destructive of faith.... . the following propositions must be rejected altogether: the obedience of christ is called righteousness in a tropical sense; christ justifies accidentally (_per accidens_). (_c. r._ , f.; , l . . . .) . osiander's views on image of god. osiander's corruption of the doctrine of justification was closely connected with his peculiar view concerning the image of god (the central idea of his entire system), of which, however, he declared that he did not consider it essential, and would not contend with anybody about it. nor were the questions involved disputed to any extent or dealt with in the _formula of concord_. as to osiander, however, the train of his thoughts runs as follows:-- the logos, the divine word, is the image of god, into whom his entire essence flows in a manner and process eternal. in a temporal and historical way the same image is destined to be realized in the nature of man. divine essential righteousness indwelling and efficacious in humanity--such was the eternal plan of god. for the realization of this purpose the logos, god's image, was to become man, even if the human race should not have fallen. this was necessary because in finite man there is absolutely no similarity with the infinite essence of the non-incarnate logos. without the incarnation, therefore, this infinite dissimilarity would have remained forever (_esset et maneret simpliciter infinita dissimilitudo inter hominem et verbum dei_). and in order that man might be capable of god and share his divine nature (_capax dei et divinae naturae consors_), god created him according to his image; _i.e._, according to the idea of the incarnate logos. "god formed the body of man," said osiander, "that it should be altogether like unto the future body of christ. thereupon he breathed into it the breath of life, _i.e._, a rational soul together with the human spirit, adorned with the proper powers, in such a manner that it, too, should be like unto the future soul of christ in everything." (frank , .) in the incarnate logos, however, according to whom man was created, humanity and divinity are personally united. when the word was made flesh, the divine essence was imparted to his human nature. and christ, in turn, imparts the same essence to all who by faith are one with him. from eternity the incarnate word was destined to be the head of the congregation in order that the essential righteousness of god might flow from him into his body, the believers. before the fall the son of god dwelled in adam, making him just by god's essential righteousness. by the fall this righteousness was lost. hence the redemption and atonement of christ were required in order again to pave the way for the renewal of the lost image or the indwelling of god's essential righteousness in man. the real source of this righteousness and divine life in man, however, is not the human, but the divine nature of christ. in the process of justification or of making man righteous, the human nature of christ merely serves as a medium, or as it were, a canal, through which the eternal essential wisdom, holiness, and righteousness of christ's divine nature flows into our hearts. christ, the "inner word" (john ), says osiander, approaches man in the "external word" (the words spoken by jesus and his apostles), and through it enters the believing soul. for through word, sacrament, and faith we are united with his humanity. in the lord's supper, for instance, we become the flesh and blood of christ, just as we draw the nourishment out of natural food and transform it into our flesh and blood. and since the humanity of christ, with which we become one in the manner described, is personally united with the deity, it imparts to us also the divine essence, and, as a result, we, too, are the abode of the essential righteousness of god. "we cannot receive the divine nature from christ," says osiander, "if we are not embodied in him by faith and baptism, thus becoming flesh and blood and bone of his flesh, blood, and bone." as the branches could not partake of the nature of the vine if they were not of the wood of the vine, even so we could not share the divine nature of christ if we had not, incorporated in him by faith and baptism, become flesh, blood, and bone of his flesh, blood, and bone. accordingly, as christ's humanity became righteous through the union with god, the essential righteousness which moved him to obedience toward god, thus we also become righteous through our union with christ and in him with god. (frank , . ff.; seeberg , f.) in view of such speculative teaching, in which justification is transformed into a sort of mystico-physical process, it is not surprising that the charge of pantheism was also raised against osiander. the theologians of brandenburg asserted that he inferred from his doctrine that the believers in christ are also divine persons, because the father, son and holy ghost dwell in them essentially. but osiander protested: "creatures we are and creatures we remain, no matter how wonderfully we are renewed; but the seed of god and the entire divine essence which is in us by grace in the same manner as it is in christ by nature and remains eternally in us (_das also aus gnaden in uns ist wie in christo von natur und bleibt ewiglich in uns_) is god himself, and no creature, and will not become a creature in us or on account of us but will eternally remain in us true god." frank says concerning the doctrine of osiander: it is not pantheism or a mixture of the divine and human nature, "but it is a subjectivism by which the objective foundation of salvation as taught by the lutheran church is rent to the very bottom. it is a mysticism which transforms the christ _for us_ into the christ _in us_, and, though unintentionally, makes the consciousness of the _inhabitatio essentialis iustitiae_ (indwelling of the essential righteousness) the basis of peace with god." ( , . . . . .) in his teaching concerning the image of god and justification, osiander replaced the comforting doctrine of the bible concerning the substitutionary and atoning work of christ in his active and passive obedience unto death with vain philosophical speculations concerning divinity and humanity or the two natures of christ. it was not so very far beside the mark, therefore, when justus menius characteized his theory as "a new alchmistic theology." (planck , .) . error of stancarus. the stancarian dispute was incidental to the osiandric conflict. its author was francesco stancaro (born in mantua, ), an italian ex-priest, who had emigrated from italy on account of his protestant views. vain, opinionated, haughty, stubborn, and insolent as he was, he roamed about, creating trouble wherever he appeared, first in cracow as professor of hebrew, in koenigsberg then in frankfort-on-the-oder, next at various places in poland, hungary, and transylvania. he died at stobnitz, poland, november , . stancarus treated all of his opponents as ignoramuses and spoke contemptuously of luther and melanchthon, branding the latter as an antichrist. in koenigsberg he immediately felt called upon to interfere in the controversy which had just flared up. he opposed osiander in a fanatical manner, declaring him to be the personal antichrist. the opponents of osiander at koenigsberg however, were not elated over his comradeship, particularly because he fell into an opposite error. they were glad when he resigned and left for frankfort the same year he had arrived at koenigsberg. in frankfort, stancarus continued the controversy, publishing, , his _apology against osiander--apologia contra osiandrum_. but he was ignored rather than opposed by the lutheran theologians. in melanchthon wrote his _answer (responsio) concerning stancar's controversy_. later on, , when stancarus was spreading his errors in poland, hungary, and transylvania, calvin and the ministers of zurich also wrote against him. the chief publication in which stancarus set forth and defended his views appeared , at cracow, under the title: _concerning the trinity (de trinitate) and the mediator, our lord jesus christ_. as late as wigand published his book _concerning stancarism--de stancarismo_. stancarus had been trained in scholastic theology and was a great admirer of peter lombard. in his book _de trinitate et mediatore_ he says: "one peter lombard is worth more than a hundred luthers, two hundred melanchthons, three hundred bullingers, four hundred peter martyrs, five hundred calvins out of whom, if they were all brayed in a mortar, not one drop of true theology would be squeezed. _plus valet unus petrus lombardus quam centum lutheri, ducenti melanchthones, trecenti bullingeri, quadringenti petri martyres et quingenti calvini, qui omnes, si in mortario contunderentur, non exprimeretur una mica verae theologiae._" (j. g. walch, _religionsstreitigkeiten_ , .) concerning christ's obedience peter lombard taught: "_christus mediator dicitur secundum humanitatem, non secundum divinitatem.... mediator est ergo, in quantum homo, et non in quantum deus_. christ is called mediator according to his humanity, not according to his divinity.... he is therefore mediator inasmuch as he is man, and not inasmuch as he is god." (planck , ; seeberg , .) in accordance with this teaching, stancarus maintained, in pointed opposition to osiander, that christ is our righteousness only according to his human nature, and not according to his divine nature. the divine nature of christ, stancarus declared must be excluded from the office of christ's mediation and priesthood; for if god the son were mediator and would do something which the father and the holy spirit could not do, then he would have a will and an operation and hence also a nature and essence different from that of the father and the holy spirit. he wrote: "christ, god and man, is mediator [and redeemer] only according to the other nature, namely, the human, not according to the divine; christ made satisfaction for us according to his human nature, but not according to his divine nature; according to his divine nature christ was not under the law, was not obedient unto death, etc." (frank , .) stancarus argued: "christ is one god with the father and the holy spirit. apart from the three personal properties of '_paternitas, filiatio, and spiratio passiva_' the three divine persons are absolutely identical in their being and operation. their work is the sending of the mediator, whose divine nature itself, in an active way, participates in this sending; hence only the human nature of the god-man is sent, and only the human nature of the mediator acts in a reconciling way. men are reconciled by christ's death on the cross; but the blood shed on the cross and death are peculiar to the human nature, not to the divine nature; hence we are reconciled by the human nature of christ only, and not by his divine nature (_ergo per naturam humanam christi tantum sumus reconciliati et non per divinam_)." (schluesselburg , ff.) consistently, the stancarian doctrine destroys both the unity of the person of christ and the sufficiency of his atonement. it not only corrupts the doctrine of the infinite and truly redeeming value of the obedience of the god-man, but also denies the personal union of the divine and human natures in christ. for if the divine nature is excluded from the work of christ, then it must be excluded also from his person, since works are always acts of a person. and if it was a mere human nature that died for us, then the price of our redemption is altogether inadequate, and we are not redeemed, as luther so earnestly emphasized against zwingli. (conc. trigl. , .) true, stancarus protested: "christ is mediator according to the human nature only; this exclusive 'only' does not exclude the divine nature from the person of christ, but from his office as mediator." (frank , .) however, just this was luther's contention, that christ is our mediator also according to his divine nature, and that the denial of this truth both invalidates his satisfaction and divides his person. the third article of the _formula of concord_, therefore, rejects the error of stancarus as well as that of osiander. against the latter it maintains that the active and passive obedience of christ is our righteousness before god: and over against the former, that this obedience was the act of the entire person of christ, and not of his human nature alone. we read: "in opposition to both these parties [osiander and stancarus] it has been unanimously taught by the other teachers of the _augsburg confession_ that christ is our righteousness not according to his divine nature alone, nor according to his human nature alone, but according to both natures; for he has redeemed, justified, and saved us from our sins as god and man, through his complete obedience; that therefore the righteousness of faith is the forgiveness of sins, reconciliation with god, and our adoption as god's children only on account of the obedience of christ, which through faith alone, out of pure grace is imputed for righteousness to all true believers, and on account of it they are absolved from all their unrighteousness." ( , .) . deviations of parsimonious and hamburg ministers. in a collateral controversy concerning the obedience of christ was raised by parsimonius (george karg). he was born ; studied under luther in wittenberg; he became pastor in schwabach, and superintendent in ansbach; he was deposed because of erroneous theses published in that year; he was opposed by hesshusius and ketzmann in ansbach; , having discussed his difference with the theologians in wittenberg, karg retracted and was restored to his office; he died . in his theses on justification parsimonius deviated from the lutheran doctrine by teaching that christ redeemed us by his passive obedience only, and by denying that his active obedience had any vicarious merit, since as man he himself owed such obedience to the law of god,--a view afterwards defended also by such reformed divines as john piscator, john camero, and perhaps ursinus. (schaff , .) over against this error the _formula of concord_ explains and declares: "therefore the righteousness which is imputed to faith or to the believer out of pure grace is the obedience suffering, and resurrection of christ, since he has made satisfaction for us to the law, and paid for our sins. for since christ is not man alone, but god and man in one undivided person, he was as little subject to the law (because he is the lord of the law) as he had to suffer and die as far as his person is concerned. for this reason, then, his obedience, not only in suffering and dying, but also in this, that he in our stead was voluntarily made under the law and fulfilled it by this obedience, is imputed to us for righteousness, so that, on account of this complete obedience which he rendered his heavenly father for us, by doing and suffering, in living and dying, god forgives our sins, regards us as godly and righteous, and eternally saves us." ( , .)-- in their zealous opposition to the doctrine of osiander according to which the indwelling essential holiness of the divine nature of christ is our righteousness before god, also the hamburg ministers went a step too far in the opposite direction. they denied, or at any rate seemed to deny, the indwelling of the holy trinity as such in believers. in their _response (responsio)_ of they declared: "god is said to dwell where he is present by his grace and benevolence, where he gives the word of his grace, and reveals his promises concerning his mercy and the remission of sins, where he works by his spirit, etc." (frank , .) again: "that his indwelling pertains to his efficacy and operation appears from many passages which describe without a figure the efficacy and operation of christ and of the holy spirit dwelling in believers." "the dwelling of the holy spirit in believers signifies that they are led by the spirit of god." "but it cannot be proved by the scripture that the fulness of god dwells bodily in us as it dwells in christ jesus. the inhabitation of god in us is a matter of grace, not of nature; of gift, not of property." ( .) in melanchthon had written: "it must be admitted that god dwells in our hearts, not only in such a manner that he there is efficacious, though not present with his own essence, but that he is both present and efficacious. a personal union, however, does not take place in us, but god is present in us in a separable manner as in a separable domicile." (_c. r._ , .) this was the view of the lutheran theologians generally. article iii of the _formula of concord_, too, is emphatic in disavowing a personal union of the deity and humanity in believers, as well as in asserting that god himself, not merely his gifts, dwell in christians. ( , ; , .) in addition to the aberrations enumerated, article iii rejects also some of the roman and the romanizing errors concerning justification in the leipzig interim, and some views entertained by majorists which are extensively and _ex professo_ dealt with in article iv. (conc. trigl. , .) xvii. the antinomistic controversy. . distinction between law and gospel of paramount import. zwingli, who was a moralist and a humanist rather than a truly evangelical reformer, taught: "in itself the law is nothing else than a gospel; that is, a good, certain message from god by means of which he instructs us concerning his will." (frank , .) while zwingli thus practically identified law and gospel, luther, throughout his life, held that the difference between both is as great as that between life and death or the merits of christ and our own sinful works; and that no one can be a true minister of the christian church who is unable properly to distinguish and apply them. for, according to luther, a commingling of the law and the gospel necessarily leads to a corruption of the doctrine of justification, the very heart of christianity. and as both must be carefully distinguished, so both must also be upheld and preached in the church; for the gospel presupposes the law and is rendered meaningless without it. wherever the law is despised, disparaged, and corrupted, the gospel, too, cannot be kept intact. whenever the law is assailed, even if this be done in the name of the gospel, the latter is, in reality, hit harder than the former. the cocoon of antinomianism always bursts into antigospelism. majorism, the mingling of sanctification and justification, and synergism, the mingling of nature and grace, were but veiled efforts to open once more the doors of the lutheran church to the roman work-righteousness, which luther had expelled. the same is true of antinomianism in all its forms. it amounts to nothing less than apostasy from true evangelicalism and a return to romanism. when luther opposed agricola, the father of the antinomians in the days of the reformation, he did so with the clear knowledge that the gospel of jesus christ with its doctrine of justification by grace and faith alone was at stake and in need of defense. "by these spirits," said he, "the devil does not intend to rob us of the law, but of christ, who fulfilled the law." (st. l. , ; pieper, _dogm_. , ; frank , . .) with the same interest in view, to save the gospel from corruption, the _formula of concord_ opposes antinomianism and urges that the distinction between the law and the gospel be carefully preserved. the opening paragraph of article v, "of the law and the gospel," reads: "as the distinction between the law and gospel _is a special brilliant light_ which serves to the end that god's word may be rightly divided, and the scriptures of the holy prophets and apostles may be properly explained and understood, we must guard it with especial care, in order that these two doctrines may not be mingled with one another, or a law be made out of the gospel, whereby the merit of christ is obscured and troubled consciences are robbed of their comfort, which they otherwise have in the holy gospel when it is preached genuinely and in its purity, and by which they can support themselves in their most grievous trials against the terrors of the law." ( , .) the concluding paragraph of this article declares that the proper distinction between the law and the gospel must be preserved, "in order that both doctrines, that of the law and that of the gospel, be not mingled and confounded with one another, and what belongs to the one may not be ascribed to the other, _whereby the merit and benefits of christ are easily obscured and the gospel is again turned into a doctrine of the law_, as has occurred in the papacy, and thus christians are deprived of the true comfort which they have in the gospel against the terrors of the law, and the door is again opened in the church of god to the papacy." ( , .) the blessed gospel, our only comfort and consolation against the terrors of the law, will be corrupted wherever the law and the gospel are not properly distinguished,--such, then, was the view also of the _formula of concord_. articles v and vi of the _formula_ treat and dispose of the issues raised by the antinomians. in both luther's doctrine is maintained and reaffirmed. article v, "of the law and gospel," teaches that, in the proper sense of the term, everything is law that reveals and rebukes sin, the sin of unbelief in christ and the gospel included; that gospel, in the proper and narrow sense, is nothing but a proclamation and preaching of grace and forgiveness of sin, that, accordingly, the law as well as the gospel are needed and must be retained and preached in the church. this was precisely what luther had taught. in one of his theses against agricola he says: "whatever discloses sin, wrath, or death exercises the office of the law; law and the disclosing of sin or the revelation of wrath are convertible terms. _quidquid ostendit peccatum, iram seu mortem, id exercet officium legis; lex et ostensio peccati seu revelatio irae sunt termini convertibiles_." article vi "of the third use of the law," teaches that although christians, in as far as they are regenerate, do the will of god spontaneously, the law must nevertheless be preached to them on account of their old adam, not only as a mirror revealing their sins and as a check on the lusts of the flesh, but also as a rule of their lives. this, too, is precisely what luther had maintained against agricola: "the law," said he, "must be retained [in the church], that the saints may know which are the works god requires." (drews, _disputationen dr. martin luthers_, ; _herzog r._ i, ; frank , ; tschackert, .) . agricola breeding trouble. in the lutheran church antinomianism appeared in a double form: one chiefly before the other after the death of luther. the first of these conflicts was originated by agricola who spoke most contemptuously and disparagingly of the law of god, teaching, in particular, that true knowledge of sin and genuine contrition is produced, not by the law, but by the gospel only, and that hence there is in the church no use whatever for the law of god. after luther's death similar antinomistic errors were entertained and defended by the philippists in wittenberg, who maintained that the sin of unbelief is rebuked not by the law, but by the gospel. poach, otto, and others denied that, with respect to good works, the law was of any service whatever to christians after their conversion. barring carlstadt and similar spirits, john agricola (schnitter, kornschneider, magister islebius--luther called him grickel) was the first to strike a discordant note and breed trouble within the lutheran church. born april , , at eisleben, he studied at leipzig, and from to at wittenberg. here he became an enthusiastic adherent and a close friend of luther and also of melanchthon, after the latter's arrival in . in luther himself declared that agricola had been "one of his best and closest friends." (st. l. , .) in he accompanied both to the great debate in leipzig. in he became teacher of the latin school and though never ordained, pastor of the church in eisleben. being a speaker of some renown he was frequently engaged by the elector of saxony, especially on his journeys--to speyer and , to augsburg , to vienna . at eisleben, agricola was active also in a literary way, publishing sermons, a catechism, and, , a famous collection of german proverbs (the wittenberg edition of contains proverbs). when the new theological professorship created at wittenberg was given to melanchthon, agricola felt slighted and much disappointed. in the following year he made his first antinomian attack upon melanchthon. the dispute was settled by luther, but only for a time. in agricola, through the influence of luther (whose hospitality also he and his large family on their arrival in wittenberg enjoyed for more than six weeks), received an appointment at the university. he rewarded his generous friend with intrigues and repeated renewals of the antinomian quarrels, now directing his attacks also against his benefactor. by matters had come to such a pass that the elector felt constrained to institute a formal trial against the secret plotter, which agricola escaped only by accepting a call of joachim ii as courtpreacher and superintendent at berlin. after luther's death, agricola, as described in a preceding chapter, degraded and discredited himself by helping pflug and sidonius to prepare the augsburg interim ( ), and by endeavoring to enforce this infamous document in brandenburg. he died september , . vanity, ambition, conceit, insincerity, impudence, arrogance, and ungratefulness were the outstanding traits of agricola's character. luther said that agricola, swelled with vanity and ambition, was more vexatious to him than any pope; that he was fit only for the profession of a jester, etc. december , , luther wrote to jacob stratner, courtpreacher in berlin: "master grickel is not, nor ever will be, the man that he may appear, or the margrave may consider him to be. for if you wish to know what vanity itself is you can recognize it in no surer image than that of eisleben. _si enim velis scire, quidnam ipsa vanitas sit, nulla certiore imagine cognosces quam islebii._" (st. l. b, .) flacius reports that shortly before luther's death, when some endeavored to excuse agricola, the former answered angrily: "why endeavor to excuse eisleben? eisleben is incited by the devil, who has taken possession of him entirely. you will see what a stir he will make after my death! _ihr werdet wohl erfahren, was er nach meinem tod fuer einen laerm wird anrichten!_" (preger , .) . agricola's conflict with melanchthon. the antinomian views that repentance (contrition) is not wrought by the law, but by the gospel, and that hence there is no room for the law and its preaching in the christian church, were uttered by agricola as early as . in his _annotations to the gospel of st. luke_ of that year he had written: "the decalog belongs in the courthouse, not in the pulpit. all those who are occupied with moses are bound to go to the devil. to the gallows with moses!" (tschackert ; _herzog r._ , ; e. , .) the public dispute began two years later when agricola criticized melanchthon because in the latter's "instructions to the visitors of the churches of saxony" (articles of visitation, _articuli, de quibus egerunt per visitatores in regione saxionae_, ) the ministers were urged first to preach the law to their spiritually callous people in order to produce repentance (contrition), and thus to prepare them for saving faith in the gospel the only source of truly good works. melanchthon had written: "pastors must follow the example of christ. since he taught repentance and remission of sins, pastors also must teach these to their churches. at present it is common to vociferate concerning faith, and yet one cannot understand what faith is, unless repentance is preached. plainly they pour new wine into old bottles who preach faith without repentance, without the doctrine of the fear of god, without the doctrine of the law, and accustom the people to a certain carnal security, which is worse than all former errors under the pope have been." (_c. r._ , .) agricola considered these and similar exhortations of melanchthon unfriendly and romanizing, and published his dissent in his _ questions for young children_, where he displayed a shocking contempt for the old testament and the law of god. in particular, he stressed the doctrine that genuine repentance (contrition) is wrought, not by the law, but by the gospel only. in letters to his friends, agricola at the same time charged melanchthon with corrupting the evangelical doctrine. (frank , .) at a meeting held at torgau, november to , , the differences were discussed by agricola and melanchthon in the presence of luther and bugenhagen. the exact issue was: does faith presuppose contrition? melanchthon affirmed the question, and agricola denied it. luther finally effected an agreement by distinguishing between general and justifying faith, and by explaining that repentance (contrition), indeed, presupposes a general faith in god, but that justifying faith presupposes the terrors of conscience (contrition) wrought by the law. his decision ran "that the term faith should be applied to justifying faith which consoles us in these terrors [produced by the threats of the law] but that the word repentance correctly includes a general faith," _viz._, that there is a god who threatens transgressors, etc. (_c. r._ , .) in agreement herewith melanchthon wrote in the german _unterricht der visitatoren_, published at wittenberg, that, in the wider and more general sense, the term "faith" embraces contrition and the law, but that in the interest of the common people the word "faith" should be reserved for the special christian or justifying faith in christ. we read: "denn wiewohl etliche achten, man solle nichts lehren vor dem glauben, sondern die busse aus und nach dem glauben folgend lehren, auf dass die widersacher [papisten] nicht sagen moegen, man widerrufe unsere vorige lehre, so ist aber doch anzusehen, weil [dass] die busse und gesetz auch zu dem gemeinen glauben gehoeren. denn man muss ja zuvor glauben, dass gott sei, der da drohe, gebiete, schrecke usw. so sei es fuer den gemeinen, groben mann, dass man solche stuecke des glaubens lasse bleiben unter dem namen busse, gebot, gesetz, furcht usw., auf dass sie desto unterschiedlicher den glauben christi verstehen, welchen die apostel _iustificantem fidem_, das ist, der da gerecht macht und suende vertilgt, nennen, welches der glaube von dem gebot und busse nicht tut und doch der gemeine mann ueber dem wort glauben irre wird und fragen aufbringt ohne nutzen." (_c. r._ , f.) . luther's first disputation against the antinomians. at wittenberg, in , agricola renewed his antinomianism by secretly and anonymously circulating a number of propositions (_positiones inter fratres sparsae_) directed against both luther and melanchthon, whom he branded as "contortors of the words of christ," urging all to resist them in order to preserve the pure doctrine. quotations from luther and melanchthon were appended to the theses in order to show that their teaching concerning the "mode of justification (_modus iustificationis_)" was sometimes "pure," sometimes "impure." agricola wrote: "impure [among the statements of melanchthon and luther] are: . in the _saxon visitation:_ 'since christ commands that repentance and remission of sins is to be preached in his name, hence the decalog is to be taught,' . again ... 'as the gospel therefore teaches that the law has been given to humiliate us, in order that we may seek christ,' etc. . in his _commentary on the epistle to the galatians_ luther says that it is the office of the law to torment and to terrify the conscience, that it may know christ more readily. many similar passages are found in this commentary, which we reject as false, in order to maintain the purity of the doctrine." (e., v. a. , f.; st. l. , .) luther answered by publishing, december , , the theses of agricola together with _other antinomian articles (alii articuli antinomi)_, compiled from written and verbal expressions of agricola and his followers. in his introductory remarks luther not only disowned and emphatically condemned (_nos ab eiusmodi portentis prorsus abhorrere_) agricola's _positiones inter fratres sparsae_, but also announced a number of disputations against antinomianism. (e. , .) the first was held december , , in which luther maintained: contrition is wrought by the preaching of the law; but a man is able to make a good resolution and to hate sin out of love toward god only after the gospel has comforted his alarmed conscience. following are some of the theses discussed by luther in his first disputation against the antinomians: " . the first part of repentance, contrition, is [wrought] by the law alone. the other part, the good purpose, cannot be [wrought] by the law. . and they [the antinomians] teach perniciously that the law of god is simply to be removed from the church, which is blasphemous and sacrilegious. . for the entire scripture teaches that repentance must begin from the law, which also the order of the matter itself as well as experience shows. . necessarily, then, sin and death cannot be revealed by the word of grace and solace, but by the law. . experience teaches that adam is first reproved as a transgressor of the law and afterwards cheered by the promised seed of the woman. . also david is first killed by the law through nathan, saying: 'thou art the man,' etc.--afterwards he is saved by the gospel, declaring: 'thou shalt not die,' etc. [ sam. , . .] . paul, prostrated by the law, first hears: 'why persecutest thou me?' afterwards he is revived by the gospel: 'arise,' etc. [acts , . .] . and christ himself says, mark , : 'repent ye and believe the gospel, for the kingdom of god is at hand.' . again: 'repentance and remission of sins should be preached in his name,' [luke , .] . likewise the spirit first reproves the world of sin, in order to teach faith in christ, _i.e._, forgiveness of sin. [john , .] . in the epistle to the romans paul observes this method, first to teach that all are sinners, and thereupon, that they are to be justified solely through christ." (drews, ff.; st. l. , ff.) . luther's second disputation against the antinomians. since agricola did not appear at the first public disputation against the antinomians, moreover secretly [_"im winkel"_] continued his opposition and intrigues, luther insisted that his privilege of lecturing at the university be withdrawn. thus brought to terms agricola, through his wife, sued for reconciliation. luther demanded a retraction to be made at his next disputation, which was held january , . (drews, . f.; _c. r._ , ; , f.) here luther explained that, though not necessary to justification, the law must not be cast out of the church, its chief object being to reveal the guilt of sin; moreover, that the law must be taught to maintain outward discipline, to reveal sin, and to show christians what works are pleasing to god. (drews, .) following are some of the theses discussed by luther in his second disputation: " . when treating of justification, one cannot say too much against the inability of the law [to save] and against the most pernicious trust in the law. . for the law was not given to justify or vivify or help in any way toward righteousness. . but to reveal sin and work wrath, _i.e._, to render the conscience guilty. [rom. , ; , .] . in brief, as far as heaven is from the earth, so far must the law be separated from justification. . and nothing is to be taught, said, or thought in the matter of justification but only the word of the grace exhibited in christ. . from this, however, it does not follow that the law is to be abolished and excluded from the preaching of [done in] the church. . indeed, just for the reason that not only is it not necessary to justification, but also cannot effect it, it is the more necessary to teach and urge it. . in order that man, who is proud and trusts in his own powers, may be instructed that he cannot be justified by the law. . whatever reveals sin, wrath, or death exercises the office of the law, whether it be in the old or in the new testament. . for to reveal sin is nothing else, nor can it be anything else, than the law or an effect and the peculiar power of the law. . law and revelation of sin or of wrath are convertible terms. . so that it is impossible for sin to be, or to be known, without the law written or inscribed [in the heart]. . and since the law of god requires our obedience toward god, these antinomians (_nomomachi_) abolish also obedience toward god. . from this it is manifest that satan through these his instruments teaches about sin, repentance, and christ in words only (_verbaliter tantum_). . but in reality he takes away christ, repentance, sin, and the entire scripture, together with god, its author. . for the law, as it was before christ, did indeed accuse us; but under christ it is appeased through the forgiveness of sins, and thereafter it is to be fulfilled through the spirit. . therefore the law will never, in all eternity, be abolished, but will remain, either to be fulfilled by the damned, or already fulfilled by the blessed. . these pupils of the devil however, seem to think that the law is temporary only, which ceased under christ even as circumcision did." (drews, ff.; st. l. , ff.) following is a summary of the views expressed by luther in his second disputation: "why is the law to be taught? the law is to be taught on account of discipline, according to the word of paul, tim. , : 'the law is made for the lawless,' and that by this pedagogy men might come to christ as paul says to the galatians ( , ): 'the law was our schoolmaster to bring us to christ,' in the second place, the law is to be taught to reveal sin, to accuse, terrify, and damn the consciences, rom. , : 'by the law is the knowledge of sin;' again, chapter , : 'the law worketh wrath,' in the third place, the law is to be retained that the saints may know what kind of works god requires in which they may exercise their obedience toward god. _lex est retinenda, ut sciant sancti, quaenam opera requirat deus, in quibus obedientiam exercere erga deum possint._" (drews, ; _herzog r_. , .) . third and fourth series of luther's theses against antinomianism. having complied with the conditions, and publicly (also in two sermons delivered april ) retracted his error, and declared his assent to the views expressed in luther's second disputation, agricola was again permitted to preach and teach. as a result, luther also, though he had no faith in the sincerity of agricola's retraction, did not carry out his original plan of discussing a third and fourth series of theses which he had prepared against antinomianism. (drews, ff.; e. , ff.) from the third series, comprising theses, we quote the following: " . the repentance of the papists, turks, jews, and of all unbelievers and hypocrites is alike in every respect. . it consists in this, that they are sorry and make satisfaction for one or several sins, and afterwards are secure as to other sins or original sin. . the repentance of believers in christ goes beyond the actual sins, and continues throughout life, till death. . for the sin in our flesh remains during the entire time of our life, warring against the spirit, who resists it. [rom. , .] . therefore all works after justification are nothing else than a continuous repentance, or a good purpose against sin. . for nothing else is done than that sin, revealed by the law and forgiven in christ, is swept out. . the lord's prayer, taught by the lord himself to the saints and believers, is a part of repentance, containing much of the doctrine of the law. . for whoever prays it aright confesses with his own mouth that he sins against the law and repents. . therefore also the lord's prayer itself teaches that the law is before, below, and after the gospel (_legem esse ante, sub et post evangelium_), and that from it repentance must begin. . from this it follows that these enemies of the law [antinomians] must abolish also the lord's prayer if they abolish the law. . indeed, they are compelled to expunge the greatest part of the sermons of christ himself from the gospel-story. . for matt. , ff. he does not only recite the law of moses, but explains it perfectly, and teaches that it must not be destroyed. . everywhere throughout the gospel he also reproves, rebukes, threatens, and exercises similar offices of the law. . so that there never has been nor ever will be more impudent men than those who teach that the law should be abolished." (st. l. , ff.; e. , ff.) from the fourth series of theses directed by luther against the antinomians we quote: " . therefore we must beware of the doctrine of the papists concerning repentance as of hell and the devil himself. . much more, however, must we avoid those who leave no repentance whatever in the church. . for those who deny that the law is to be taught in reality simply wish that there be no repentance. . the argument: 'whatever is not necessary to justification, neither in the beginning, nor in the middle, nor in the end, must not be taught,' etc., amounts to nothing. . it is the same as though you would argue: the truth that man is dead in sin is not necessary to justification, neither in the beginning, nor in the middle, nor in the end; hence it must not be taught. . to honor parents, to live chaste, to abstain from murders, adulteries, and thefts is not necessary to justification; hence such things must not be taught. . although the law helps nothing toward justification it does not follow therefrom that it ought to be abolished and not to be taught. . everywhere in paul [the phrase] 'without the law' must be understood (as augustine correctly explains) 'without the assistance of the law,' as we have always done. . for the law demands fulfilment, but helps nothing toward its own fulfilment. . but faith in christ alone justifies, alone fulfils the law, alone does good works, without the law. . it is true that after justification good works follow spontaneously, without the law, _i.e._, without the help or coercion of the law. . in brief, the law is neither useful nor necessary for justification, nor for any good works, much less for salvation. . on the contrary, justification, good works, and salvation are necessary for the fulfilment of the law. . for christ came to save that which was lost [luke , ], and for the restitution of all things, as st. peter says [acts , ]. . therefore the law is not destroyed by christ, but established, in order that adam may become such as he was, and even better." (st. l. . ff.; e. . .) . luther's third public disputation against the antinomians. soon after his second disputation luther obtained evidence of agricola's relapse into his former errors and ways. the upshot was another disputation on a fifth series of theses held september , , in which luther denounced the antinomians as deceivers, who lulled their hearers into carnal security. he also explained that the passages culled from his own writings were torn from their historical context, and hence misinterpreted. his former statements, said luther, had been addressed to consciences already alarmed, and therefore in immediate need of the consolation of the gospel; while now the antinomians applied them to secure consciences, who, first of all, were in need of the terrifying power of the law. (drews, f.; tschackert, .) from the theses treated by luther in his third disputation, we submit the following: " . the law has dominion over man as long as he lives. [rom. , .] . but he is freed from the law when he dies. . necessarily, therefore, man must die if he would be free from the law. . these three: law, sin, and death, are inseparable. . accordingly so far as death is still in man, in so far sin and the law are in man. . indeed, in christ the law is fulfilled, sin abolished, and death destroyed. . that is, when, through faith we are crucified and have died in christ, such things [the law fulfilled, sin abolished, and death destroyed] are true also in us. . but the fact itself and experience testify that the just are still daily delivered to death. . necessarily, therefore, in as far as they are under death, they are still also under the law and sin. . they [the antinomians] are altogether inexperienced men and deceivers of souls who endeavor to abolish the law from the church. . for this is not only foolish and wicked, but also absolutely impossible. . for if you would abolish the law, you will be compelled to abolish also sin and death. . for death and sin are present by virtue of the law, as paul says [ cor. , ]: 'the letter killeth,' and [ cor. , ]: 'the strength of sin is the law,' . but since you see that the just die daily what a folly is it to imagine that they are without the law! . for if there were no law, there would be neither sin nor death. . hence they should have first proved that the just are altogether without sin and death. . or that they no longer live in the flesh, but are removed from the world. . then it might justly be taught that also the law is altogether removed from them and must not be taught in any way. . this they cannot prove, but experience itself shows the contrary to their very faces. . so, then, the impudence of the teachers who wish to remove the law from the church is extraordinary. . yet it is a much greater impudence, or rather insanity, when they assert that even the wicked should be freed from the law, and that it should not be preached to them. . if, however, they pretend that their church or their hearers simply are all pious men and christians, without the law, . then it is evident that they are altogether of unsound mind and do not know what they say or affirm. . for this is nothing else than to imagine that all their hearers have been removed from this life. . thus it [the law] is also given to the pious, in so far as they are not yet dead and still live in the flesh. . now, in as far as christ is raised in us, in so far we are without law, sin, and death. . but in as far as he is not yet raised in us, in so far we are under the law, sin, and death. . therefore the law (as also the gospel) must be preached, without discrimination, to the righteous as well as to the wicked. . to the pious, that they may thereby be reminded to crucify their flesh with its affections and lusts, lest they become secure. [gal. , .] . for security abolishes faith and the fear of god, and renders the latter end worse than the beginning. [ pet. , .] . it appears very clearly that the antinomians imagine sin to have been removed through christ essentially and philosophically or juridically (_formaliter et philosophice seu iuridice_) . and that they do not at all know that sin is removed only inasmuch as the merciful god does not impute it [ps. , ], and forgives it (_solum reputatione et ignoscentia dei miserentis_). . for if the law is removed, no one knows what christ is, or what he did when he fulfilled the law for us. . the doctrine of the law, therefore, is necessary in the churches, and by all means is to be retained, as without it christ cannot be retained. . for what will you retain of christ when (the law having been removed which he fulfilled) you do not know what he has fulfilled? . in brief, to remove the law and to let sin and death remain, is to hide the disease of sin and death to men unto their perdition. . when death and sin are abolished (as was done by christ), then the law would be removed happily; moreover, it would be established, rom. , ." (drews ff.; st. l. , ff.; e. , ff.) . agricola's retraction written and published by luther. seeing his position in the wittenberg university endangered, agricola was again ready to submit. and when a public retraction was demanded, he even left it to luther to formulate the recantation. luther did so in a public letter to caspar guettel in eisleben, entitled, _against the antinomians--wider die antinomer_, which he published in the beginning of january, . (st. l. , .) in a crushing manner luther here denounced "the specter of the new spirits who dare thrust the law or the ten commandments out of the church and relegate it to the courthouse." complaining of "false brethren," luther here says: "and i fear that, if i had died at smalcald [ ], i should forever have been called the patron of such [antinomian] spirits, because they appeal to my books. and all this they do behind my back, without my knowledge and against my will, not even considering it worth while to inform me with as much as a word or syllable, or at least to ask me regarding the matter. thus i am compelled to proceed against magister john agricola," etc. ( .) "but since he was afraid that he might not express it in a manner such as would be considered satisfactory, he has fully authorized and also requested me to do it [write the retraction for agricola] as well as i could, which, he being satisfied, i agreed to do, and herewith have done, especially for the reason that after my death neither master eisleben himself nor anybody else might be able to pretend that i had done nothing in this matter and simply allowed everything to pass and go on as fully satisfactory to me." ( .) referring to his former statements appealed to by agricola, luther continues: "i have indeed taught, and still teach, that sinners should be led to repentance by the preaching of, and meditation upon, the suffering of christ, so that they may realize how great god's wrath is over sin, seeing that there is no other help against it than that god's son must die for it.... but how does it follow from this that the law must be abandoned? i am unable to discover such an inference in my logic, and would like to see and hear the master who would be able to prove it. when isaiah says, chap. , : 'for the transgression of my people was he stricken,' tell me, dear friend, is the law abandoned when here the suffering of christ is preached? what does 'for the transgression of my people' mean? does it not mean: because my people have sinned against, and not kept, my law? or can any one imagine that sin is something where there is no law? whoever abolishes the law must with it also abolish sins. if he would allow sins to remain, he must much more allow the law to remain. for rom. , [ , ] we read: 'sin is not imputed where there is no law.' if there is no sin christ is nothing. for why does he die if there be neither law nor sin for which he was to die? from this we see that by this spiritism [_geisterei_] the devil does not mean to take away the law, but christ, who fulfilled the law. [matt. , .] for he well knows that christ may well and easily be taken away, but not so the law, which is written in the heart." ( f.) "therefore i request of you, my dear doctor [guettel], that, as you have done heretofore, you would continue in the pure doctrine and preach that sinners should and must be led to repentance not only by the sweet grace and suffering of christ, who has died for us, but also by the terrors of the law." ( .) "for whence do we know what sin is if there is no law and conscience? and whence shall we learn what christ is, what he has done for us, if we are not to know what the law is which he has fulfilled for us, or what sin is, for which he has atoned? and even if we did not need the law for us and were able to tear it out of our hearts (which is impossible), we nevertheless must preach it for the sake of christ (as also is done and must be done), in order that we may know what he has done and suffered for us. for who could know what and for what purpose christ has suffered for us if no one were to know what sin or the law is? therefore the law must certainly be preached if we would preach christ." ( .) "this, too, is a peculiar blindness and folly, that they imagine the revelation of wrath to be something else than the law (which is impossible); for the revelation of wrath is the law when realized and felt, as paul says [rom. , ]: '_lex iram operatur_. the law worketh wrath.'" ( .) by way of conclusion luther remarked: "let this suffice at present, for i hope that since master eisleben is converted and retracts, the others, too, who received it [the antinomian error] from him, will abandon it, which god may help them to do! amen." ( .) at the same time, however he did not withhold the opinion that agricola's self humiliation would hardly be of long duration. "if he continues in such humility," said luther, "god certainly can and will exalt him; if he abandons it, then god is able to hurl him down again." ( .) . luther's fourth disputation against the antinomians. luther's distrust was not unfounded, for agricola continued secretly to teach his antinomianism, abetted in his sentiments among others also by jacob schenck [since first lutheran pastor in freiberg, saxony; dismissed on account of his antinomianism professor in leipzig; later on deposed and finally banished from saxony]. indeed in march, , agricola even lodged a complaint with the elector, charging luther with "calumnies." in the first part of the following month luther answered these charges in a _report to doctor brueck concerning magister john eisleben's doctrine and intrigues_. (st. l. , ff.) about the same time; count albrecht of mansfeld denounced agricola to the elector as a dangerous, troublesome man. hereupon the elector on june , opened formal legal proceedings against agricola, who, as stated above, removed to berlin in august without awaiting the trial, although he had promised with an oath not to leave before a legal decision had been rendered. (drews, .) incensed by the treacherous conduct of agricola, luther, september , , held a final disputation on a sixth series of theses against the antinomians, charging them with destroying all order human as well as divine. (st. l. , ; e. , .) regarding agricola's duplicity, luther, in his _report_ to brueck, said in substance: according to the statements of caspar guettel and wendelin faber, agricola had for years secretly agitated against the wittenbergers and founded a sect at eisleben calling themselves minorish [minorists]; he had branded and slandered their doctrine as false and impure, and this, too, without conferring with them or previously admonishing them; he had come to wittenberg for the purpose of corrupting and distracting the church; his adherents had made the statement that eisleben would teach the wittenbergers theology and logic; he had inveigled hans lufft into printing his postil by falsely stating that it had been read and approved by luther; in his dealings with the wittenbergers he had acted not as an honest man, let alone a pious christian and theologian, but treacherously and in keeping with his antinomian principles; parading as a loyal lutheran at public conventions and laughing and dining with them, he had misled "his old, faithful friend" [luther] to confide in him, while secretly he was acting the traitor by maligning him and undermining his work. in the _report_ we read: "agricola blasphemes and damns our doctrine as impure and false (_i.e._, the holy spirit himself in his holy law); he slanders and defames us wittenbergers most infamously wherever he can; and all this he does treacherously and secretly, although we have done him no harm, but only did well by him, as he himself must admit. he deceives and attacks us [me], his best friend and father, making me believe that he is our true friend. nor does he warn me, but, like a desperate treacherous villain, secretly works behind our back to cause the people to forsake our doctrine and to adhere to him, thus treating us with an ungratefulness, pride, and haughtiness such as i have not frequently met with before." ( .) in his charge against luther, agricola had said that it was dangerous to preach the law without the gospel, because it was a ministry of death (_ministerium mortis_). luther answered in his _report_ to brueck: "behold now what the mad fool does. god has given his law for the very purpose that it should bite, cut, strike, kill, and sacrifice the old man. for it should terrify and punish the proud ignorant, secure old adam and show him his sin and death, so that, being humiliated, he may despair of himself, and thus become desirous of grace, as st. paul says: 'the strength of sin is the law; the sting of death is sin,'[ cor. , .] for this reason he also calls it _bonam, iustam, sanctam_--good, just, holy. again, jeremiah [ , ]: 'my word is like a hammer that breaketh the rock to pieces.' again: '_ego ignis consumens_, etc.--i am a consuming fire,' ps. , [ ]: '_constitue legislatorem super eos, ut sciant gentes, se esse homines, non deos, nec deo similes_--put them in fear, o lord, that the nations may know themselves to be but men.' thus st. paul does rom. and and making all the world sinners by the law, casting them under the wrath of god, and entirely killing them before god. but here our dear master grickel appears on the scene and invents a new theology out of his own mad and reckless fool's head and teaches: one must not kill and reprove the people, _i.e._, one must not preach the law. here he himself confesses publicly in his suit [against luther] that he has condemned and prohibited the preaching of the law." (st. l. , .) the _report_ continues: "since, now, the little angry devil who rides master grickel will not tolerate the law, _i.e., mortificantem, irascentem, accusantem, terrentem, occidentem legem_,--the mortifying, raging, accusing, terrifying, killing law,--it is quite evident what he intends to do through master grickel's folly (for he nevertheless wishes to be praised as preaching the law after and under the gospel, etc.), _viz._, to hide original sin and to teach the law no further than against future actual sins, for such is the manner of his entire postil; even as the turks, jews, philosophers, and papists teach who regard our nature as sound; but master grickel does not see that it is just this which his little spirit [devil] aims at by his bragging and boasting, that he, too, is preaching the law.... thus christ and god are altogether vain and lost. and is not this blindness beyond all blindness that he does not want to preach the law without and before the gospel? for are these not impossible things? how is it possible to preach of forgiveness of sins if previously there have been no sins? how can one proclaim life if previously there is no death? are we to preach to angels who have neither sin nor death concerning forgiveness of sins and redemption from death? but how can one preach of sins or know that there are sins, if the law does not reveal them? for according to its proper office the gospel does not say who [is a sinner] and what is sin; it does, however, indicate that there must be some great hurt, since so great a remedy is required; but it does not say how the sin is called, or what it is. the law must do this. thus master eisleben must in fact (_re ipsa_) allow the law to perform its duty (_occidere_, to kill, etc.) prior to the [preaching of the] gospel, no matter how decidedly he, with words only, denies it, to spite the wittenbergers, in order that he also, as _novus autor_ (new author), may produce something of his own and confuse the people and separate the churches." ( .) from the theses which luther treated in his last disputation against the antinomians we cull the following: " . the inference of st. paul: 'for where no law is there is no transgression' [rom. , ] is valid not only theologically, but also politically and naturally (_non solum theologice, sed etiam politice et naturaliter_). . likewise this too: where there is no sin, there is neither punishment nor remission. . likewise this too: where there is neither punishment nor remission, there is neither wrath nor grace. . likewise this too: where there is neither wrath nor grace, there is neither divine nor human government. . likewise this too: where there is neither divine nor human government, there is neither god nor man. . likewise this too: where there is neither god nor man, there is nothing except perhaps the devil. . hence it is that the antinomians, the enemies of the law, evidently are either devils themselves or the brothers of the devil. . it avails the antinomians nothing to boast that they teach very much of god, christ, grace, law, etc. . this confession of the antinomians is like the one when the devils cried: 'thou art the son of the living god,' [luke , ; , .] . whoever denies that the damning law must be taught in reality simply denies the law. . a law which does not damn is an imagined and painted law as the chimera or tragelaphus. . nor is the political or natural law anything unless it damns and terrifies sinners rom. , . ; pet. , ff. . what the antinomians say concerning god, christ, faith, law, grace, etc., they say without any meaning as the parrot says its '_chaire_, good day!' . hence it is impossible to learn theology or civil polity (_theologiam aut politiam_) from the antinomians. . therefore they must be avoided as most pestilential teachers of licentious living who permit the perpetration of all crimes. . for they serve not christ, but their own belly [rom. , ], and, madmen that they are, seek to please men, in order that from them, as a man's judgment, they may gain glory." (drews, ; st. l. , ; e. , .)--regarding luther's disputations against the antinomians planck pertinently remarks that they compel admiration for his clear and penetrating mind, and rank among the very best of his writings. ( , ; frank , .) . "grickel" remained grickel. at the instance of elector joachim, negotiations were begun with luther, which finally led to a sort of peaceful settlement. agricola was required to send (which he also did) a revocation to the preachers, the council, and the congregation at eisleben. however, the new and enlarged edition ( ) of the catechism which agricola had published in revealed the fact that also this last recantation was insincere; for in it he repeated his antinomistic teaching, though not in the original defiant manner. little wonder, then, that despite the formal settlement, cordial relations were not restored between luther and agricola. when the latter visited wittenberg in , luther refused to see the man whom he regarded incurably dishonest. "grickel," said he, "will remain grickel to all eternity, _grickel wird in alle ewigkeit grickel bleiben_." and "grickel" he did remain; for in he published a sermon in which he said: "every one who is to be appointed as teacher and preacher shall be asked: what do you intend to teach in the church? he shall answer: the gospel of jesus christ. but when further asked: what does the gospel preach? he shall answer: the gospel preaches repentance and forgiveness of sins." considering this a further evidence that agricola still adhered to, and was now ready once more to champion, his old errors, the preachers of mansfeld registered their protest in a publication of the same year. a controversy, however, did not materialize, for agricola died the following year. (planck , , ; frank , .) . false propositions of agricola. following are some of agricola's radical statements concerning the law and the gospel. the first thesis of his _positions_ of reads: "repentance is to be taught not from the decalog or from any law of moses, but from the violation of the son through the gospel. _poenitentia docenda est non ex decalogo aut ulla lege mosis, sed ex violatione filii per evangelium_." (e. . .) thesis : "in order to keep the christian doctrine pure, we must resist those [luther and melanchthon] who teach that the gospel must be preached only to such whose hearts have previously been terrified and broken by the law. _quare pro conservanda puritate doctrinae resistendum est iis, qui docent, evangelium non praedicandum nisi animis prius quassatis et contritis per legem_." ( .) thesis : "the law merely rebukes sin, and that, too, without the holy spirit; hence it rebukes to damnation." thesis : "but there is need of a doctrine which does not only condemn with great efficacy, but which saves at the same time; this, however, is the gospel, a doctrine which teaches conjointly repentance and remission of sins." ( .) in his _brief summary of the gospel_, agricola says: "in the new testament and among christians or in the gospel we must not preach the violation of the law when a man breaks or transgresses the law, but the violation of the son, to wit that he who does not for the sake of the kingdom of heaven willingly omit what he should omit, and does not do what he should do, crucifies christ anew." (st. l. , ff.; frank , , gieseler , , ; pieper, _dogm_. , ff.) a commingling of the law and gospel always results in a corruption of the doctrines of conversion, faith, and justification. such was the case also with respect to agricola, who taught that justification follows a contrition which flows from, and hence is preceded by, love toward god. turning matters topsy-turvy, he taught: repentance consists in this, that the heart of man, experiencing the kindness of god which calls us to christ and presents us with his grace, turns about, apprehends god's grace, thanks him heartily for having spared it so graciously, begins to repent, and to grieve heartily and sorrowfully on account of its sins, wishes to abstain from them, and renounces its former sinful life. "this," says agricola, "is repentance (_poenitentia, buessen_) and the first stage of the new birth, the true breathing and afflation of the holy spirit. after this he acquires a hearty confidence in god, believing that he will condone his folly and not blame him for it, since he did not know any better, although he is much ashamed of it and wishes that it had never happened; he also resolves, since he has fared so well, never to sin any more or to do anything that might make him unworthy of the benefit received as if he were ungrateful and forgetful; he furthermore learns to work out, confirm, and preserve his salvation in fear and trembling...: this is forgiveness of sins." (frank , .) these confused ideas plainly show that agricola had a false conception, not only of the law and gospel, but also of original sin, repentance, faith, regeneration, and justification. essentially, his was the roman doctrine, which makes an antecedent of what in reality is an effect and a consequence of conversion and justification. viewed from this angle, it occasions little surprise that agricola consented to help formulate and introduce the augsburg interim in which the essentials of lutheranism were denied. . poach, otto, musculus, neander. the antinomistic doctrines rejected, in particular, by article vi of the _formula of concord_, were represented chiefly by andrew poach, anton otto, andrew musculus, and michael neander. poach, born , studied under luther and was an opponent of the philippists, he became pastor in halle in ; in nordhausen, ; in erfurt, ; uttenbach, near jena, , where he died . at erfurt, poach was deposed in on account of dissensions due to the antinomistic controversies. he signed the _book of concord_.--otto [otho; also called herzberger, because he was born in herzberg, ] studied under luther; served as pastor in graefenthal, and from in nordhausen where he was deposed in for adherence to flacius. however, when otto, while antagonizing majorism and synergism, in sermons on the letter to the galatians of rejected the third use of the law, he was opposed also by flacius, who reminded him of the fact that here on earth the new man resembles a child, aye, an embryo, rather than a full-fledged man. in his zealous opposition to the majorists, andrew musculus (meusel, born ; studied at leipzig - , then at wittenberg; became a zealous and passionate adherent of luther, whom he considered the greatest man since the days of the apostles; from till his death, september , , professor and pastor, later on, general superintendent, in frankfurt-on-the-oder) also made some extreme statements. later on, however, he cooperated in preparing and revising the _formula of concord_. musculus wrote of luther: "there is as great a difference between the dear old teachers and luther as there is between the light of the sun and that of the moon; and beyond all doubt, the ancient fathers, even the best and foremost among them, as hilary and augustine, had they lived contemporaneously with him, would not have hesitated to deliver the lamp to him, as the saying is." (meusel, _handl_. , ; richard, .) the most prominent opponents of these antinomians were the well-known theologians moerlin, flacius, wigand, and westphal (chiefly in letters to poach). the controversy was carried on with moderation, and without any special efforts to cause trouble among the people. the main issue was not--as in the conflict with agricola--whether the law is necessary in order to effect contrition and prepare men for the gospel, but the so-called third use of the law (_tertius usus legis_), _i.e._, whether the law is, and is intended to be, of service to christians after their regeneration; in particular, whether the regenerate still need the law with respect to their new obedience. the conflict with poach arose from the majoristic controversy. dealing in particular with the aberrations of menius, the synod at eisenach, , adopted seven theses which menius was required to subscribe. the first declared: "although the proposition, good works are necessary to salvation, may be tolerated hypothetically and in an abstract way in the doctrine of the law (_in doctrina legis abstractive et de idea tolerari potest_), nevertheless there are many weighty reasons why it ought and should be avoided no less than this one: christ is a creature." (preger , .) while flacius, wigand, and moerlin defended the thesis, amsdorf (who first, too, adopted it, but later on withdrew his assent; seeberg , ), aurifaber, and especially poach rejected it. this marked the beginning of the so-called second antinomistic controversy. poach denied that the law has any promise of salvation. even the most perfect fulfilment of the law, said he, is but the fulfilment of a duty which merits no reward. the only thing one may acquire by a perfect fulfilment is freedom from guilt and punishment. fulfilment of our duty (_solutio debiti_) does not warrant any claim on salvation. yet poach was careful to declare that this did not apply to the fulfilment of the law which christ rendered for us. why? poach answered: because christ, being the son of god, was not obliged to fulfil the law. when, therefore, he did fulfil it in our stead, he rendered satisfaction to divine justice, so that righteousness can now be imputed to us and we become partakers of eternal life. poach wrote: "it would not be correct to say: in the doctrine of the law all the works commanded in the law are necessary to salvation. _in doctrina legis omnia opera mandata in lege sunt necessaria ad salutem_." (schluesselburg , .) again: "the works of christ, which are the fulfilment of the law, are the merit of our salvation. our works, which ought to have been the fulfilment of the law, do not merit salvation, even though they were most perfect, as the law requires,--which, however, is impossible. the reason is that we are debtors to the law. christ, however, is not a debtor to the law. even if we most perfectly fulfilled all the commandments of god and completely satisfied the righteousness of god, we would not be worthy of grace and salvation on that account, nor would god be obliged to give us grace and salvation as a debt. he justly demands the fulfilment of his law from us as obedience due him from his creature, which is bound to obey its creator. _etiamsi nos omnia mandata dei perfectissime impleremus et iustitiae dei penitus satisfaceremus, tamen non ideo digni essemus gratia et salute, nec deus obligatus esset, ut nobis gratiam et salutem daret ex debito. sed iure requirit impletionem legis suae a nobis, ut debitam obedientiam a sua creatura, quae conditori suo obedire tenetur_." ( .) again: "the law has not the necessity of salvation, but the necessity of obligation (_non habet lex necessitatem salutis, sed necessitatem debiti_). for, as said, even though a man would most perfectly do the works of the law, he would not obtain salvation on account of these works. nor is god under obligation to man, but man is under obligation to god. and in the law god requires of man the obedience he owes; he does not require an obedience with the promise of salvation." ( .) as to otto, he distinguished, in a series of latin theses a double office of the law, the ecclesiastical; and political--_officium ecclesiasticum_ and _officium politicum_. the former is to give knowledge of sin; the latter, to coerce the old man and maintain order among the obstinate. he denied that the law in any way serves christians with respect to good works. otto declared: "the law is useful and necessary neither for justification nor for any good works. but faith in christ the mediator alone is useful and necessary both for justification and the good works themselves. _lex enim non modo ad iustificationem sed neque ad ulla bona opera utilis et necessaria est. sed sola fides in christum mediatorem utilis et necessaria est tam ad iustificationem quam ad ipsa bona opera_." quoting luther, he said: "the highest art of christians is to know nothing of the law, to ignore works. _summa ars christianorum est nescire legem, ignorare opera_," _i.e._, in the article of justification, as otto did not fail to add by way of explanation. (luther, weimar , , ; tschackert, .) seeberg remarks that in reality, poach and otto were merely opposed to such an interpretation of the third use of the law as made the law a motive of good works, and hence could not be charged with antinomianism proper. ( , f.) planck, frank, and other historians have fathered upon otto also a series of radical german theses, which, however, were composed, not by otto, but probably by some of his adherents. these theses, in which all of the errors of agricola are revamped, were discussed at the altenburg colloquy, to ; their author, however, was not mentioned. we submit the following: " . the law does not teach good works, nor should it be preached in order that we may do good works. . moses knew nothing of our faith and religion. . evangelical preachers are to preach the gospel only, and no law. . a christian who believes should do absolutely nothing, neither what is good nor what is evil. . we should pray god that we may remain steadfast in faith till our end, without all works. . the holy spirit does not work according to the norm or rule of the law, but by himself, without the assistance of the law. . a believing christian is _supra omnem obedientiam_, above all law and all obedience. . the rebuking sermons of the prophets do not at all pertain to christians. . the law, good works, and new obedience have no place in the kingdom of christ, but in the world just as moses and the government of the pope. . the law has no place in the church or in the pulpit, but in the court-house (_rathaus_). . the third use of the law is a blasphemy in theology and a monstrosity in the realm of nature (_portentum in rerum natura_). . no man can be saved if the third use of the law is true and is to be taught in the church. the holy spirit in man knows nothing of the law; the flesh, however, is betimes in need of the law." (tschackert, ; planck , , .) frank also quotes: "the christians or the regenerate are deified (_vergoettert_); yea, they are themselves god and cannot sin. god has not given you his word that you should be saved thereby (_dass du dadurch sollst selig werden_); and whoever seeks no more from god than salvation (_seligkeit_) seeks just as much as a louse in a scab. such christians are the devil's own, together with all their good works." ( , . .) also musculus is numbered among the theologians who were not always sufficiently discreet and guarded in their statements concerning the necessity of good works and the use of the law. all expressions of the apostle paul regarding the spiritual use of the law, said musculus, must be understood as referring to such only as are to be justified, not to those who are justified (_de iustificandis, non de iustificatis_). but he added: "for these, in as far as they remain in christ, are far outside of and above every law. _hi enim, quatenus in christo manent, longe extra et supra omnem legem sunt_." (tschackert. .) michael neander of ilfeld, a friend of otto was also suspected of antinomianism. he denied that there is any relation whatever between the law and a regenerate christian. but he, too, was careful enough to add: "in as far as he is just or lives by the spirit, _quatenus est iustus seu spiritu vivit_." in a letter, neander said: "i adhere to the opinion that the law is not given to the just in any use or office whatsoever, in so far as he is just or lives by the spirit.... 'for the law,' as luther says in his marginal note to jeremiah, chap. , 'is no longer over us, but under us, and does not surround us any more.' love rules and governs all laws, and frequently something is true according to the law, but false according to love (_saepeque aliquid lege verum, dilectione tamen falsum est_). for love is the statute, measure, norm, and rule of all things on earth.... the law only accuses and damns, and apart from this it has no other use or office, _i.e._, the law remains the norm of good works to all eternity, also in hell after the last day, but for the unjust and reprobate, and for the flesh in every man. to the just, regenerated, and new man, however, it is not the norm of good works, _i.e._, the law does not govern, regulate, and teach the just man; _i.e._, it is not active with respect to him as it is with respect to an unjust man, but is rather regulated and governed and taught by the just man. it no longer drives the just (as it did before conversion and as it still drives the flesh), but is now driven and suffers, since as just men we are no longer under the law, but above the law and lords of the law. how, therefore, can the law be a norm to the just man when he is the lord of the law, commands the law, and frequently does what is contrary to the law (_cum iustus legis sit dominus, legi imperet et saepe legi contraria faciat_)?... when the just man meditates in the law of the lord day and night, when he establishes the law by faith, when he loves the law and admires the inexhaustible wisdom of the divine law, when he does good works written and prescribed in the law (as indeed he alone can), when he uses the law aright,--all these are neither the third, nor the fourth, nor the twelfth, nor the fiftieth use or office of the law,... but fruits of faith, of the spirit, or regeneration.... but the old man, who is not yet new, or a part of him which is not as yet regenerated, has need of this law, and he is to be commanded: 'put on the new man; put off the old.'" (schluesselburg , ; tschackert, .) . melanchthon and the philippists. a further controversy concerning the proper distinction between the law and the gospel was caused by the philippists in wittenberg whose teaching was somewhat akin to that of agricola. they held that the gospel, in the narrow sense of the term, and as distinguished from the law, is "the most powerful preaching of repentance." (frank , .) taking his cue from luther, melanchthon, in his _loci_ of as well as in later writings, clearly distinguished between law and gospel. (_c. r._ , ; , ; , .) true, he had taught, also in the _apology_, that, in the wider sense, the gospel is both a preaching of repentance and forgiveness of sin. but this, as the _formula of concord_ explains, was perfectly correct and in keeping with the scriptures. however, in repeating the statement that the gospel embraces both the preaching of repentance and forgiveness of sins, melanchthon was not always sufficiently careful to preclude misapprehension and misunderstanding. indeed, some of the statements he made after luther's death are misleading, and did not escape the challenge of loyal lutherans. during a disputation in , at which melanchthon presided, flacius criticized the unqualified assertion that the gospel was a preaching of repentance, but was satisfied when melanchthon explained that the term gospel was here used in the wider sense, as comprising the entire doctrine of christ. however, when melanchthon, during another disputation, , declared: the ministry of the gospel "rebukes the other sins which the law shows, as well as the saddest of sins which is revealed by the gospel (_hoc tristissimum peccatum, quod in evangelio ostenditur_), _viz._, that the world ignores and despises the son of god." flacius considered it his plain duty to register a public protest. it was a teaching which was, at least in part, the same error that luther, and formerly also melanchthon himself, had denounced when espoused by agricola, _viz._, that genuine contrition is wrought, not by the law, but by the gospel; by the preaching, not of the violation of the law, but of the violation of the son. (_c. r._ , . .) these misleading statements of melanchthon were religiously cultivated and zealously defended by the wittenberg philippists. with a good deal of animosity they emphasized that the gospel in its most proper sense is also a preaching of repentance (_praedicatio poenitentiae, busspredigt_), inasmuch as it revealed the baseness of sin and the greatness of its offense against god, and, in particular, inasmuch as the gospel alone uncovered, rebuked, and condemned the hidden sin (_arcanum peccatum_) and the chief sin of all, the sin of unbelief (_incredulitas et neglectio filii_), which alone condemns a man. these views, which evidently involved a commingling of the law and the gospel, were set forth by paul crell in his disputation against john wigand, , and were defended in the _propositions concerning the chief controversies of these times_ (also of ), by pezel and other wittenberg theologians. (frank , . .) as a consequence, the philippists, too, were charged with antinomianism, and were strenuously opposed by such theologians as flacius, amsdorf, and wigand. wigand attacked the wittenberg _propositions_ in his book of , _concerning antinomianism, old and new_. pezel answered in his _apology of the true doctrine on the definition of the gospel_, ; and paul crell, in _spongia, or propositions concerning the definition of the gospel, opposed to the stupid accusation of john wigand_, . the teaching of the philippists was formulated by paul crell as follows: "since this greatest and chief sin [unbelief] is revealed, rebuked, and condemned by the gospel alone, therefore also the gospel alone is expressly and particularly, truly and properly, a preaching and a voice of repentance or conversion in its true and proper sense. _a solo evangelio, cum peccatum hoc summum et praecipuum monstretur, arguatur et damnetur expresse ac nominatim solum etiam evangelium vere ac proprie praedicatio ac vox est poenitentiae sive conversionis vere et proprie ita dictae_." ( . .) this doctrine of the philippists, according to which the gospel in the narrow and proper sense, and as distinguished from the law, is a preaching of repentance, was rejected by article v of the _formula of concord_ as follows: "but if the law and the gospel, likewise also moses himself as a teacher of the law and christ as a preacher of the gospel, are contrasted with one another, we believe, teach, and confess that the gospel is not a preaching of repentance or reproof, but properly nothing else than a preaching of consolation, and a joyful message which does not reprove or terrify, but comforts consciences against the terrors of the law, points alone to the merit of christ, and raises them up again by the lovely preaching of the grace and favor of god, obtained through christ's merit." ( , .) xviii. the crypto-calvinistic controversy. . contents and purpose of articles vii and viii. in all of its articles the _formula of concord_ is but a reafflrmation of the doctrines taught and defended by luther. the fire of prolonged and hot controversies through which these doctrines passed after his death had but strengthened the lutherans in their conviction that in every point luther's teaching was indeed nothing but the pure word of god itself. it had increased the consciousness that, in believing and teaching as they did, they were not following mere human authorities, such as luther and the lutheran confessions, but the holy scriptures, by which alone their consciences were bound. articles vii and viii of the _formula of concord_, too, reassert luther's doctrines on the lord's supper and the person of christ as being in every particular the clear and unmistakable teaching of the divine word,--two doctrines, by the way, which perhaps more than any other serve as the acid test whether the fundamental attitude of a church or a theologian is truly scriptural and fully free from every rationalistic and enthusiastic infection. the seventh article teaches the real and substantial presence of the true body and blood of christ; their sacramental union in, with, and under the elements of bread and wine; the oral manducation or eating and drinking of both substances by unbelieving as well as believing communicants. it maintains that this presence of the body and blood of christ, though real, is neither an impanation nor a companation, neither a local inclusion nor a mixture of the two substances, but illocal and transcendent. it holds that the eating of the body and the drinking of the blood of christ, though truly done with the mouth of the body, is not capernaitic, or natural, but supernatural. it affirms that this real presence is effected, not by any human power, but by the omnipotent power of christ in accordance with the words of the institution of the sacrament. the eighth article treats of the person of christ, of the personal union of his two natures, of the communication of these natures as well as of their attributes, and, in particular, of the impartation of the truly divine majesty to his human nature and the terminology resulting therefrom. one particular object of article viii is also to show that the doctrine of the real presence of the body and blood of christ in the holy supper, as taught by the lutheran church, does not, as was contended by her zwinglian and calvinistic adversaries, conflict in any way with what the scriptures teach concerning the person of christ, his human nature, his ascension, and his sitting at the right hand of god the father almighty. the so-called appendix, or catalogus, a collection of passages from the bible and from the fathers of the ancient church, prepared by andreae and chemnitz was added to the _formula of concord_ (though not as an authoritative part of it) in further support of the lutheran doctrine particularly concerning the divine majesty of the human nature of christ. both articles, the seventh as well as the eighth, were incorporated in the _formula of concord_ in order thoroughly to purify the lutheran church from reformed errors concerning the lord's supper and the person of christ, which after luther's death had wormed their way into some of her schools and churches, especially those of electoral saxony, and to make her forever immune against the infection of calvinism (crypto-calvinism)--a term which, during the controversies preceding the _formula of concord_ did not, as is generally the case to-day, refer to calvin's absolute decree of election and reprobation, but to his doctrine concerning the lord's supper, as formulated by himself in the _consensus tigurinus_ (zurich consensus), issued . the subtitle of this confession reads: "consensio mutua in re sacramentaria ministrorum tigurinae ecclesiae, et d. iohannis calvini ministri genevensis ecclesiae, iam nunc ab ipsis autoribus edita." in this confession, therefore, calvin declares his agreement with the teaching of zwingli as represented by his followers in zurich, notably bullinger. strenuous efforts were made by the calvinists and reformed everywhere to make the _consensus tigurinus_ the basis of a pan-protestant union, and at the same time the banner under which to conquer all protestant countries, lutheran germany included, for what must be regarded as being essentially zwinglianism. the _consensus_ was adopted in switzerland, england, france, and holland. in lutheran territories, too, its teaching was rapidly gaining friends, notably in southern germany, where bucer had prepared the way for it, and in electoral saxony where the philippists offered no resistance. garnished as it was with glittering and seemingly orthodox phrases, the _consensus tigurinus_ lent itself admirably for such reformed propaganda. "the consequence was," says the _formula of concord_, "that many great men were deceived by these fine, plausible words--_splendidis et magnificis verbis_." ( , .) to counteract this deception, to establish luther's doctrine of the real presence of the body and blood of christ, and to defend it against the sophistries of the sacramentarians: zwinglians, calvinists, and crypto-calvinists--such was the object of articles vii and viii of the _formula of concord_. . john calvin. calvin was born july , , in noyon, france. he began his studies in paris, preparing for theology. in his father induced him to take up law in orleans and bourges. in he returned to his theological studies in paris. here he experienced what he himself describes as a "sudden conversion." he joined the reformed congregation, and before long was its acknowledged leader. in he was compelled to leave france because of his anti-roman testimony. in basel, , he wrote the first draft of his _institutio religionis christianae_. in geneva where he was constrained to remain by william farel [born ; active as a fiery protestant preacher in meaux, strassburg, zurich, bern, basel, moempelgard, geneva, metz, etc.; died ], calvin developed and endeavored to put into practise his legalistic ideal of a theocratic and rigorous puritanical government. as a result he was banished, . he removed to strassburg, where he was held and engaged by bucer. he attended the conventions in frankfort, ; hagenau, ; worms, ; and regensburg, . here he got acquainted with the lutherans notably melanchthon. september , , he returned to geneva, where, woefully mixing state and church, he continued his reformatory and puritanical efforts. one of the victims of his theocratic government was the anti-trinitarian michael servetus, who, at the instance of calvin, was burned at the stake, october , . in calvin established the geneva school, which exercised a far-reaching theological influence. he died may , . calvin repeatedly expressed his unbounded admiration for luther as a "preeminent servant of christ--_praeclarus christi servus_." (_c. r._ , .) in his _answer_ of against the romanist pighius he said: "concerning luther we testify without dissimulation now as heretofore that we esteem him as a distinguished apostle of christ, by whose labor and service, above all, the purity of the gospel has been restored at this time. _de luthero nunc quoque sicut hactenus non dissimulanter testamur, eum nos habere pro insigni christi apostolo, cuius maxime opera et ministerio restituta hoc tempore fuerit evangelii puritas_." (gieseler , , .) even after luther had published his _brief confession_, in which he unsparingly denounces the sacramentarians (deniers of the real presence of christ's body and blood in the lord's supper), and severs all connection with them, calvin admonished bullinger in a letter dated november , , to bear in mind what a great and wonderfully gifted man luther was, and with what fortitude, ability, and powerful teaching he had shattered the kingdom of antichrist and propagated the salutary doctrine. "i am frequently accustomed to say," he declared, "that, even if he should call me a devil i would accord him the honor of acknowledging him to be an eminent servant of god." in the original the remarkable words of calvin read as follows: "_sed haec cupio vobis in mentem venire, primum quantus sit vir lutherus, et quantis dotibus excellat, quanta animi fortitudine et constantia quanta dexteritate, quanta doctrinae efficacia hactenus ad profligandum antichristi regnum et simul propagandam salutis doctrinam incubuerit. saepe dicere solitus sum, etiamsi me diabolum vocaret, me tamen hoc illi honoris habiturum, ut insignem dei servum agnoscam, qui tamen, ut pollet eximiis virtutibus, ita magnis vitiis laboret_." (gieseler , , ; _c. r._ [_calvini opp._ ], .) however, though he admired the personality of luther, calvin, like zwingli and oecolampadius at marburg , revealed a theological spirit which was altogether different from luther's. in particular, he was violently opposed to luther's doctrines of the real presence in the lord's supper and of the majesty of the human nature of christ. revealing his animus, calvin branded the staunch and earnest defenders of these doctrines as the "apes" of luther. in his _second defense_ against westphal, , he exclaimed: "o luther, how few imitators of your excellences, but how many apes of your pious ostentation have you left behind! _o luthere, quam paucos tuae praestantiae imitatores, quam multas vero sanctae tuae iactantiae simias reliquisti!_" (gieseler , , .) true, when in strassburg, calvin signed the _augsburg confession_ ( or ), and was generally considered a lutheran. however, in his _last admonition_ to westphal, of and in a letter of the same year to martin schalling, calvin wrote: "nor do i repudiate the _augsburg confession_, to which i have previously subscribed, _in the sense in which the author himself_ [melanchthon in the _variata_ of ] _has interpreted it. nec vero augustanam confessionem repudio, cui pridem volens ac libens subscripsi, sicut eam auctor ipse interpretatus est._" (_c. r._ , .) according to his own confession, therefore, calvin's subscription to the _augustana_, at least as far as the article of the lord's supper is concerned, was insincere and nugatory. in fact calvin must be regarded as the real originator of the second controversy on the lord's supper between the lutherans and the reformed, even as the first conflict on this question was begun, not by luther, but by his opponents, carlstadt, zwingli, and oecolampadius. for the adoption of the _consensus tigurinus_ in , referred to above, cannot but be viewed as an overt act by which the wittenberg concord, signed by representative lutheran and reformed theologians, was publicly repudiated and abandoned by calvin and his adherents, and whereby an anti-lutheran propaganda on an essentially zwinglian basis was inaugurated. calvin confirmed the schism between the lutherans and the reformed which carlstadt, zwingli, and oecolampadius had originated. . calvin's zwinglianism. the doctrine of calvin and his adherents concerning the lord's supper is frequently characterized as a materially modified zwinglianism. schaff maintains that "calvin's theory took a middle course, retaining, on the basis of zwingli's exegesis, the religious substance of luther's faith, and giving it a more intellectual and spiritual form, triumphed in switzerland, gained much favor in germany and opened a fair prospect for union." (_creeds_ , .) as a matter of fact, however, a fact admitted also by such calvinists as hodge and shedd, calvin's doctrine was a denial _in toto_ of the real presence as taught by luther. (pieper, _dogm._ , .) calvin held that after his ascension christ, according to his human nature, was locally enclosed in heaven, far away from the earth. hence he denied also the real presence of christ's body and blood in the holy supper. in fact, calvin's doctrine was nothing but a polished form of zwingli's crude teaching, couched in phrases approaching the lutheran terminology as closely as possible. even where he paraded as luther, calvin was but zwingli disguised (and poorly at that) in a seemingly orthodox garb and promenading with several imitation lutheran feathers in his hat. in the _formula of concord_ we read: "although some sacramentarians strive to employ words that come as close as possible to the _augsburg confession_ and the form and mode of speech in its churches, and confess that in the holy supper the body of christ is truly received by believers, still, when we insist that they state their meaning properly, sincerely, and clearly, they all declare themselves unanimously thus: that the true essential body and blood of christ is absent from the consecrated bread and wine in the holy supper as far as the highest heaven is from the earth.... therefore they understand this presence of the body of christ not as a presence here upon earth, but only _respectu fidei_ (with respect to faith), that is, that our faith, reminded and excited by the visible signs, just as by the word preached, elevates itself and ascends above all heavens, and receives and enjoys the body of christ, which is there in heaven present, yea, christ himself, together with all his benefits, in a manner true and essential, but nevertheless spiritual only;... consequently nothing else is received by the mouth in the holy supper than bread and wine." ( , f.) this is, and was intended to be, a presentation of calvinism as being nothing but zwinglianism clothed in seemingly orthodox phrases. that this picture drawn by the _formula of concord_ is not a caricature or in any point a misrepresentation of calvinism appears from the _consensus tigurinus_ itself, where we read: "in as far as christ is a man, he is to be sought nowhere else than in heaven and in no other manner than with the mind and the understanding of faith. therefore it is a perverse and impious superstition to include him under elements of this world. _christus, quatenus homo est, non alibi quam in coelo nec aliter quam mente et fidei intelligentia quaerendus est. quare perversa et impia superstitio est, ipsum sub elementis huius mundi includere._" again: "we repudiate those [who urge the literal interpretation of the words of institution] as preposterous interpreters." "for beyond controversy, they are to be taken figuratively,... as when by metonymy the name of the symbolized thing is transferred to the sign--_ut per metonymiam ad signum transferatur rei figuratae nomen._" again: "nor do we regard it as less absurd to place christ under, and to unite him with, the bread than to change the bread into his body. _neque enim minus absurdum iudicamus, christum sub pane locare vel cum pane copulare, quam panem transubstantiare in corpus eius._" again: "when we say that christ is to be sought in heaven, this mode of speech expresses a distance of place,... because the body of christ,... being finite and contained in heaven, as in a place, must of necessity be removed from us by as great a distance as the heaven is removed from the earth--_necesse est, a nobis tanto locorum intervallo distare, quanto caelum abest a terra._" (niemeyer, _collectio confessionum_, .) such was the teaching cunningly advocated by calvin and his adherents the crypto-calvinists in germany included but boldly and firmly opposed by the loyal lutherans, and finally disposed of by articles vii and viii of the _formula of concord_. . melanchthon's public attitude. as stated, calvin's doctrine of the lord's supper was received with increasing favor also in lutheran territories, notably in southern germany and electoral saxony, where the number of theologians and laymen who secretly adopted and began to spread it was rapidly increasing. they were called crypto-calvinists (secret or masked calvinists) because, while they subscribed to the _augsburg confession_, claimed to be loyal lutherans, and occupied most important positions in the lutheran church, they in reality were propagandists of calvinism, zealously endeavoring to suppress luther's books and doctrines, and to substitute for them the views of calvin. indeed, calvin claimed both privately and publicly that melanchthon himself was his ally. and, entirely apart from what the latter may privately have confided to him, there can be little doubt that calvin's assertions were not altogether without foundation. in fact, theologically as well as ethically, melanchthon must be regarded as the spiritual father also of the crypto-calvinists. true, originally melanchthon fully shared luther's views on the lord's supper. at marburg, , he was still violently opposed to the zwinglians and their "profane" teaching in an _opinion_ on carlstadt's doctrine, of october , , he affirms that christ, both as god and man, _i.e._, with his body and blood is present in the supper. (_c. r._ , .) in september of the following year he wrote to philip eberbach: "know that luther's teaching [concerning the lord's supper] is very old in the church. _hoc scito, lutheri sententiam perveterem in ecclesia esse_." ( .) this he repeats in a letter of november , also to eberbach. in an _opinion_ of may : "i am satisfied that i shall not agree with the strassburgers all my life, and i know that zwingli and his compeers write falsely concerning the sacrament." ( .) june , to jerome baumgaertner: "i would rather die than see our people become contaminated by the society of the zwinglian cause. _nam mori malim, quam societate cinglianae causae nostros contaminare_. my dear jerome, it is a great cause, but few consider it. i shall be lashed to death on account of this matter." (_c. r._ , ; , .) november , , to john fesel: "i admonish you most earnestly to avoid the zwinglian dogmas. your judimagister [eberbach], i fear, loves these profane disputations too much. i know that the teaching of zwingli can be upheld neither with the scriptures nor with the authority of the ancients. concerning the lord's supper, therefore, teach as luther does." ( , .) in february, , he wrote: "the testimonies of ancient writers concerning the lord's supper which i have compiled are now being printed." ( , .) in this publication melanchthon endeavored to show by quotations from cyril, chrysostom vulgarius, hilary, cyprian, irenaeus, and augustine that zwingli's interpretation of the words of institution does not agree with that of the ancient church. ( , .) according to his own statement, melanchthon embodied luther's doctrine in the _augsburg confession_ and rejected that of the zwinglians. ( , . .) at augsburg, melanchthon was much provoked also when he heard that bucer claimed to be in doctrinal agreement with the lutherans. in his _opinion concerning the doctrine of the sacramentarians_, written in august, , we read: " . the zwinglians believe that the body of the lord can be present in but one place. . likewise that the body of christ cannot be anywhere except locally only. they vehemently contend that it is contrary to the nature of a body to be anywhere in a manner not local; also, that it is inconsistent with the nature of a body to be in different places at the same time. . for this reason they conclude that the body of christ is circumscribed in heaven in a certain place, so that it can in no way be elsewhere at the same time and that in truth and reality it is far away from the bread, and not in the bread and with the bread. . bucer is therefore manifestly wrong in contending that they [the zwinglians] are in agreement with us. for we say that it is not necessary for the body of christ to be in but one place. we say that it can be in different places, whether this occurs locally or in some other secret way by which different places are as one point present at the same time to the person of christ. we, therefore, affirm a true and real presence of the body of christ with the bread. . if bucer wishes to accept the opinion of zwingli and oecolampadius, he will never dare to say that the body of christ is really with the bread without geometric distance. . here they [the zwinglians] wish the word 'presence' to be understood only concerning efficacy and the holy spirit. . we, however, require not only the presence of power, but of the body. this bucer purposely disguises. . they simply hold that the body of christ is in heaven, and that in reality it is neither with the bread nor in the bread. . nevertheless they say that the body of christ is truly present, but by contemplation of faith, _i.e._, by imagination. . such is simply their opinion. they deceive men by saying that the body is truly present, yet adding afterwards, 'by contemplation of faith,' _i.e._, by imagination. . we teach that christ's body is truly and really present with the bread or in the bread. . although we say that the body of christ is really present, luther does not say that it is present locally, namely, in some mass, by circumscription; but in the manner by which christ's person or the entire christ is present to all creatures.... we deny transubstantiation, and that the body is locally in the bread," etc. ( , . . .) such were the views of melanchthon in and before . and publicly and formally he continued to adhere to luther's teaching. in an _opinion_ written , prior to his convention with bucer at cassel, he said: "if christ were a mere creature and not god, he would not be with us essentially, even if he had the government; but since he is god, he gives his body as a testimony that he is essentially with us always. this sense of the sacrament is both simple and comforting.... therefore i conclude that christ's body and blood are truly with the bread and wine, that is to say, christ essentially, not figuratively. but here we must cast aside the thoughts proffered by reason, _viz._, how christ ascends and descends, hides himself in the bread, and is nowhere else." ( . .) in melanchthon signed the wittenberg concord, which plainly taught that the body and blood of christ are received also by unworthy guests. (conc. trigl. , ff.) in he subscribed to the _smalcald articles_, in which luther brought out his doctrine of the real presence in most unequivocal terms, declaring that "bread and wine in the supper are the true body and blood of christ, and are given and received not only by the godly, but also by wicked christians." (conc. trigl. , .) in his letter to flacius of september , , melanchthon solemnly declared: "i have never changed the doctrine of the confession." (_c. r._ , .) september , , he wrote: "we all embrace and retain the confession together with the _apology_ and the confession of luther written previous to the synod at mantua." ( , .) again, in november of the same year: "regarding the lord's supper, we retain the _augsburg confession_ and _apology_." ( , .) in an _opinion_ of march , , melanchthon declared that in the holy supper the son of god is truly and substantially present in such a manner that when we use it, ["]he gives us with the bread and wine his body," etc., and that zwingli was wrong when he declared "that it is a mere outward sign, and that christ is not essentially present in it, and that it is a mere sign by which christians know each other." ( , f.) several months before his death, in his preface to the _corpus philippicum_, melanchthon declared that in the holy supper "christ is truly and substantially present and truly administered to those who take the body and blood of christ," and that in it "he gives his body and blood to him who eats and drinks." (richard. .) . melanchthon's private views. while melanchthon in a public and formal way, continued, in the manner indicated, to maintain orthodox appearances till his death, he had inwardly and in reality since come to be more and more of a stranger to luther's firmness of conviction, also with respect to the doctrine of the lord's supper. influenced by an undue respect for the authority of the ancient fathers and misled by his reason or, as luther put it, by his philosophy, he gradually lost his firm hold on the clear words of the institution of the holy supper. as a result he became a wavering reed, driven to and fro with the wind, now verging toward luther, now toward calvin. always oscillating between truth and error, he was unable to rise to the certainty of firm doctrinal conviction, and the immovable stand which characterized luther. in a letter dated may , , in which he revealed the torments of his distracted and doubting soul, he wrote to veit dietrich: "know that for ten years neither a night nor a day has passed in which i did not reflect on this matter," the lord's supper. (_c. r._ , .) and his doubts led to a departure from his own former position,--a fact for which also sufficient evidences are not wholly lacking. "already in ," says seeberg, "melanchthon secretly expressed his opinion plainly enough to the effect that it was sufficient to acknowledge a presence of the divinity of christ in the lord's supper, but not a union of the body and the bread. _ep._, p. ." (_dogg._ , , .) that melanchthon's later public statements and protestations concerning his faithful adherence to the doctrine of the _augsburg confession_ must be more or less discounted, appears, apart from other considerations, from his own admission that he was wont to dissimulate in these and other matters; from his private letters, in which he favorably refers to the symbolical interpretation of the words of institution; from his communication to philip of hesse with regard to luther's article on the lord's supper at smalcald, referred to in a previous chapter; from the changes which he made in article x of the _augsburg confession_; from his later indefinite statements concerning the real presence in the holy supper; from his intimate relations and his cordial correspondence with calvin; from his public indifference and neutrality during the eucharistic controversy with the calvinists; and from his unfriendly attitude toward the champions of luther in this conflict. . misled by oecolampadius and bucer. that melanchthon permitted himself to be guided by human authorities rather than by the clear word of god alone, appears from the fact that oecolampadius's _dialogus_ of --which endeavored to show that the symbolical interpretation of the words of institution is found also in the writings of the church fathers, notably in those of st. augustine, and which melanchthon, in a letter to luther (_c. r._ , ), says, was written "with greater exactness (_accuratius_) than he is otherwise wont to write"--made such a profound impression on him that ever since, as is shown by some of his private letters, to which we shall presently refer, he looked with increasing favor on the figurative interpretation. as a result, melanchthon's attitude toward the southern germans and the zwinglians also underwent a marked change. when he left to attend the conference with bucer at cassel, in december, , luther in strong terms enjoined him to defend the sacramental union and the oral eating and drinking; namely, that in and with the bread the body of christ is truly present, distributed, and eaten. luther's _opinion_ in this matter, dated december , , concludes as follows "und ist summa das unsere meinung, dass wahrhaftig in und mit dem brot der leib christi gegessen wird, also dass alles, was das brot wirkt und leidet, der leib christi wirke und leide, dass er ausgeteilt [ge]gessen und mit den zaehnen zerbissen werde." (st. l. , .) self-evidently, when writing thus, luther had no capernaitic eating and drinking in mind, his object merely being, as stated to emphasize the reality of the sacramental union. january [ ] , , however, the day after his return from cassel, melanchthon wrote to his intimate friend camerarius that at cassel he had been the messenger not of his own, but of a foreign opinion. (_c. r._ , ) as a matter of fact, melanchthon returned to wittenberg a convert to the compromise formula of bucer, according to which christ's body and blood are truly and substantially received in the sacrament, but are not really connected with the bread and wine, the signs or _signa exhibitiva_, as bucer called them. stating the difference between luther and bucer, as he now saw it, melanchthon said: "the only remaining question therefore is the one concerning the physical union of the bread and body,--and of what need is this question? _tantum igitur reliqua est quaestio de physica coniunctione panis et corporis, qua quaestione quid opus est?_" (_c. r._ , . ; st. l. , .) to erhard schnepf he had written: "he [bucer] confesses that, when these things, bread and wine, are given, christ is truly and substantially present. as for me i would not demand anything further." (_c. r._ , .) in february he wrote to brenz: "i plainly judge that they [bucer, etc.] are not far from the view of our men; indeed in the matter itself they agree with us (_reipsa convenire_); nor do i condemn them." ( , ; st. l. , .) this, however, was not luther's view. in a following letter melanchthon said: "although luther does not openly condemn it [the formula of bucer], yet he did not wish to give his opinion upon it as yet. _lutherus, etsi non plane damnat, tamen nondum voluit pronuntiare_." (_c. r._ , ; st. l. , .) a letter of february , , to philip of hesse and another of february , to bucer, also both reveal, on the one hand, melanchthon's desire for a union on bucer's platform and, on the other, luther's attitude of aloofness and distrust. (_c. r._ , . .) . secret letters and the variata of . in the letter to camerarius of january , , referred to in the preceding paragraph, melanchthon plainly indicates that his views of the holy supper no longer agreed with luther's. "do not ask for my opinion now," says he, "for i was the messenger of an opinion foreign to me, although, forsooth, i will not hide what i think when i shall have heard what our men answer. but concerning this entire matter either personally or when i shall have more reliable messengers. _meam sententiam noli nunc requirere; fui enim nuntius alienae, etsi profecto non dissimulabo, quid sentiam, ubi audiero, quid respondeant nostri. ac de hac re tota aut coram, aut cum habebo certiores tabellarios_." ( , .) two days later, january , , melanchthon wrote a letter to brenz (partly in greek, which language he employed when he imparted thoughts which he regarded as dangerous, as, _e.g._, in his defamatory letter to camerarius, july , , on luther's marriage; _c. r._ , ), in which he lifted the veil still more and gave a clear glimpse of his own true inwardness. from this letter it plainly appears that melanchthon was no longer sure of the correctness of the literal interpretation of the words of institution, the very foundation of luther's entire doctrine concerning the holy supper. the letter reads, in part, as follows: "you have written several times concerning the sacramentarians, and you disadvise the concord, even though they should incline towards luther's opinion. my dear brenz, if there are any who differ from us regarding the trinity or other articles, i will have no alliance with them, but regard them as such who are to be execrated.... concerning the concord, however, no action whatever has as yet been taken. i have only brought bucer's opinions here [to wittenberg]. but i wish that i could talk to you personally concerning the controversy. i do not constitute myself a judge, and readily yield to you, who govern the church, and i affirm the real presence of christ in the supper. i do not desire to be the author or defender of a new dogma in the church, but i see that there are many testimonies of the ancient writers who without any ambiguity explain the mystery typically and tropically [_peri tupou kai tropikos_], while the opposing testimonies are either more modern or spurious. you, too, will have to investigate whether you defend the ancient opinion. but i do wish earnestly that the pious church would decide this case without sophistry and tyranny. in france and at other places many are killed on account of this opinion. and many applaud such judgments without any good reason, and strengthen the fury of the tyrants. to tell the truth, this matter pains me not a little. therefore my only request is that you do not pass on this matter rashly, but consult also the ancient church. i most fervently desire that a concord be effected without any sophistry. but i desire also that good men may be able to confer on this great matter in a friendly manner. thus a concord might be established without sophistry. for i do not doubt that the adversaries would gladly abandon the entire dogma if they believed that it was new. you know that among them are many very good men. now they incline toward luther, being moved by a few testimonies of ecclesiastical writers. what, then, do you think, ought to be done? will you forbid also that we confer together? as for me, i desire that we may be able frequently to confer together on this matter as well as on many others. you see that in other articles they as well as we now explain many things more skilfully (_dexterius_) since they have begun to be agitated among us more diligently. however, i conclude and ask you to put the best construction on this letter, and, after reading it, to tear it up immediately, and to show it to nobody." (_c. r._ , f.; luther, st. l. , .) in a letter to veit dietrich, dated april , , melanchthon declares: "in order not to deviate too far from the ancients, i have maintained a sacramental presence in the use, and said that, when these things are given, christ is truly present and efficacious. that is certainly enough. i have not added an inclusion or a connection by which the body is affixed to, concatenated or mixed with, the bread. sacraments are covenants [assuring us] that something else is present when the things are received. _nec addidi inclusionem aut coniunctionem talem, qua affigeretur to arto, to soma, aut ferruminaretur, aut misceretur. sacramenta pacta sunt, ut rebus sumptis adsit aliud_.... what more do you desire? and this will have to be resorted to lest you defend what some even now are saying, _viz._, that the body and blood are tendered separately--_separatim tradi corpus et sanguinem_. this too, is new and will not even please the papists. error is fruitful, as the saying goes. that physical connection (_illa physica coniunctio_) breeds many questions: whether the parts are separate; whether included; when [in what moment] they are present; whether [they are present] apart from the use. of this nothing is read among the ancients. nor do i, my dear veit, carry these disputations into the church; and in the _loci_ i have spoken so sparingly on this matter in order to lead the youth away from these questions. such is in brief and categorically what i think. but i wish that the two most cruel tyrants, animosity and sophistry, would be removed for a while, and a just deliberation held concerning the entire matter. if i have not satisfied you by this simple answer, i shall expect of you a longer discussion. i judge that in this manner i am speaking piously, carefully, and modestly concerning the symbols, and approach as closely as possible to the opinion of the ancients." (_c. r._ , f.) a month later, may , melanchthon again added: "i have simply written you what i think, nor do i detract anything from the words. for i know that christ is truly and substantially present and efficacious when we use the symbols. you also admit a synecdoche. but to add a division and separation of the body and blood, that is something altogether new and unheard of in the universal ancient church." ( , ; , .) evidently, then, melanchchton's attitude toward the reformed and his views concerning the lord's supper had undergone remarkable changes since . and in order to clear the track for his own changed sentiments and to enable the reformed, in the interest of an ultimate union, to subscribe the _augsburg confession_, melanchthon, in , altered its tenth article in the manner set forth in a previous chapter. schaff remarks: calvin's view of the lord's supper "was in various ways officially recognized in the _augsburg confession_ of ." ( , .) such at any rate was the construction the reformed everywhere put on the alteration. it was generally regarded by them to be an essential concession to calvinism. melanchthon, too, was well aware of this; but he did absolutely nothing to obviate this interpretation--no doubt, because it certainly was not very far from the truth. . not in sympathy with lutheran champions. when westphal, in , pointed out the calvinistic menace and sounded the tocsin, loyal lutherans everywhere enlisted in the controversy to defend luther's doctrine concerning the real presence and the divine majesty of christ's human nature. but melanchthon again utterly failed the lutheran church both as a leader and a private. for although lutheranism in this controversy was fighting for its very existence, master philip remained silent, non-committal, neutral. viewed in the light of the conditions then prevailing, it was impossible to construe this attitude as pro-lutheran. moreover, whenever and wherever melanchthon, in his letters and opinions written during this controversy, did show his colors to some extent, it was but too apparent that his mind and heart was with the enemies rather than with the champions of lutheranism. for while his letters abound with flings and thrusts against the men who defended the doctrines of the sacramental union and the omnipresence of the human nature of christ, he led calvin and his adherents to believe that he was in sympathy with them and their cause. melanchthon's animosity ran high not only against such extremists as saliger (beatus) and fredeland (both were deposed in luebeck and saliger again in rostock ) who taught that in virtue of the consecration before the use (_ante usum_) bread and wine are the body and blood of christ, denouncing all who denied this as sacramentarians (gieseler , , ), but also against all those who faithfully adhered to, and defended, luther's phraseology concerning the lord's supper. he rejected the teaching of westphal and the hamburg ministers, according to which in the lord's supper, the bread is properly called the body of christ and the wine the blood of christ, and stigmatized their doctrine as "bread-worship, _artolatreia_." (_c. r._ , . . ; , . .) in a similar manner melanchthon ridiculed the old lutheran teaching of the omnipresence of christ according to his human nature as a new and foolish doctrine. concerning the _confession and report of the wuerttemberg theologians_, framed by brenz and adopted , which emphatically asserted the real presence, as well as the omnipresence of christ also according to his human nature, melanchthon remarked contemptuously in a letter to jacob runge, dated february , and in a letter to g. cracow, dated february , , that he could not characterize "the decree of the wuerttemberg fathers (_abbates wirtebergenses_) more aptly than as hechinger latin (_hechingense latinum, hechinger latein_)," _i.e._, as absurd and insipid teaching. ( , f.; , . .) . melanchthon claimed by calvin. in nicholas gallus of regensburg republished, with a preface of his own, _philip melanchthon's opinions of some ancient writers concerning the lord's supper_. the timely reappearance of this book, which melanchthon, in , had directed against the zwinglians, was most embarrassing to him as well as to his friend calvin. the latter, therefore, now urged him to break his silence and come out openly against his public assailants. but melanchthon did not consider it expedient to comply with this request. privately, however, he answered, october , : "as regards your admonition in your last letter that i repress the ignorant clamors of those who renew the strife concerning the bread-worship, know that some of them carry on this disputation out of hatred toward me in order to have a plausible reason for oppressing me. _quod me hortaris, ut reprimam ineruditos clamores illorum, qui renovant certamen peri artolatreias, scito, quosdam praecipue odio mei eam disputationem movere, ut habeant plausibilem causam ad me opprimendum_." ( , .) fully persuaded that he was in complete doctrinal agreement with his wittenberg friend on the controverted questions, calvin finally, in his _last admonition_ (_ultima admonitio_) _to westphal_, , publicly claimed melanchthon as his ally, and implored him to give public testimony "that they [the calvinists and zwinglians] teach nothing foreign to the _augsburg confession, nihil alienum nos tradere a confessione augustana_." "i confirm," calvin here declared, "that in this cause [concerning the lord's supper] philip can no more be torn from me than from his own bowels. _confirmo, non magis a me philippum quam a propriis visceribus in hoc causa posse divelli_." (_c. r._ [_calvini opp_. ], . . . ; gieseler , , , tschackert, .) melanchthon, however, continued to preserve his sphinxlike silence, which indeed declared as loud as words could have done that he favored the calvinists, and was opposed to those who defended luther's doctrine. to mordeisen he wrote, november , : "if you will permit me to live at a different place, i shall reply, both truthfully and earnestly to these unlearned sycophants, and say things that are useful to the church." (_c. r._ , .) after the death of melanchthon, calvin wrote in his _dilucida explicatio_ against hesshusius, : "o philip melanchthon! for it is to you that i appeal, who art living with christ in the presence of god and there waiting for us until we shall be assembled with you into blessed rest. a hundred times you have said, when, fatigued with labor and overwhelmed with cares, you, as an intimate friend, familiarly laid your head upon my breast: would to god i might die on this bosom! but afterwards i have wished a thousand times that we might be granted to be together. you would certainly have been more courageous to engage in battle and stronger to despise envy, and disregard false accusations. in this way, too, the wickedness of many would have been restrained whose audacity to revile grew from your pliability, as they called it. _o philippe melanchthon! te enim appello, qui apud deum cum christo vivis, nosque illic exspectas, donec tecum in beatam quietem colligamur. dixisti centies, quum fessus laboribus et molestiis oppressus caput familiariter in sinum meum deponeres: utinam, utinam moriar in hoc sinu! ego vero millies postea optavi nobis contingere, ut simul essemus. certe animosior fuisses ad obeunda certamina et ad spernendam invidiam falsasque criminationes pro nihilo ducendas fortior. hoc quoque modo cohibita fuisset multorum improbitos, quibus ex tua mollitie, quam vocabant, crevit insultandi audacia_." (_c. r._ [_calvini opp_. ], f.) it was not melanchthon, but westphal, who disputed calvin's claim by publishing ( ) extracts from melanchthon's former writings under the title: _clarissimi viri ph. melanchthonis sententia de coena domini, ex scriptis eius collecta_. but, alas, the voice of the later melanchthon was not that of the former! . advising the crypto-calvinists. in various other ways melanchthon showed his impatience with the defenders of luther's doctrine and his sympathy with their calvinistic opponents. when timann of bremen, who sided with westphal, opposed hardenberg, a secret, but decided calvinist, melanchthon admonished the latter not to rush into a conflict with his colleagues, but to dissimulate. he says in a letter of april , : "_te autem oro, ne properes ad certamen cum collegis. oro etiam, ut multa dissimules_." (_c. r._ , .) another letter (may , ), in which he advises hardenberg how to proceed against his opponents, begins as follows: "reverend sir and dear brother. as you see, not only the controversy, but also the madness (_rabies_) of the writers who establish the bread-worship is growing." ( , .) he meant theologians who, like timann and westphal, defended luther's doctrine that in the lord's supper the bread is truly the body of christ and the wine truly the blood of christ and that christ is truly present also according to his human nature. again, when at heidelberg, in , hesshusius refused to acknowledge the calvinist klebitz (who had publicly defended the reformed doctrine) as his assistant in the distribution of the lord's supper, and elector frederick iii, the patron of the crypto-calvinists, who soon after joined the reformed church, demanded that hesshusius come to an agreement with klebitz, and finally deposed the former and dismissed the latter, melanchthon approved of the unionistic methods of the elector, and prepared ambiguous formulas to satisfy both parties. in the _opinion_ requested by the elector, dated november , , melanchthon said: "to answer is not difficult, but dangerous.... therefore i approve of the measure of the illustrious elector, commanding silence to the disputants on both sides [hesshusius and the calvinist klebitz], lest dissension occur in the weak church.... the contentious men having been removed, it will be profitable that the rest agree on one form of words. it would be best in this controversy to retain the words of paul: 'the bread which we break is the communion (_koinonia_) of christ.' much ought to be said concerning the fruit of the supper to invite men to love this pledge and to use it frequently. and the word 'communion' must be explained: paul does not say that the nature of the bread is changed, as the papists say; he does not say, as those of bremen do, that the bread is the substantial body of christ; he does not say that the bread is the true body of christ, as hesshusius does; but that it is the communion, _i.e._, that by which the union occurs (_consociatio fit_) with the body of christ, which occurs in the use, and certainly not without thinking, as when mice gnaw the bread.... the son of god is present in the ministry of the gospel, and there he is certainly efficacious in the believers, and he is present not on account of the bread, but on account of man, as he says, 'abide in me and i in you,' again: 'i am in my father, and you in me, and i in you,' and in these true consolations he makes us members of his, and testifies that he will raise our bodies. thus the ancients explain the lord's supper." (_c. r._ , .) no doubt, calvin, too, would readily have subscribed to these ambiguous and indefinite statements. c. p. krauth pertinently remarks: "whatever may be the meaning of melanchthon's words in the disputed cases, this much is certain, that they practically operated as if the worse sense were the real one, and their mischievousness was not diminished, but aggravated, by their obscurity and double meaning. they did the work of avowed error, and yet could not be reached as candid error might." (_cons. ref._, .) . historians on melanchthon's doctrinal departures. modern historians are generally agreed that also with respect to the lord's supper the later melanchthon was not identical with the earlier. tschackert: "melanchthon had long ago [before the outbreak of the second controversy on the lord's supper] receded from the peculiarities of the lutheran doctrine of the lord's supper; he was satisfied with maintaining the personal presence of christ during the supper, leaving the mode of his presence and efficacy in doubt." ( .) seeberg, who maintains that melanchthon as early as departed from luther's teaching concerning the lord's supper, declares: "melanchthon merely does not want to admit that the body of christ is really eaten in the supper, and that it is omnipresent as such." ( , , .) theo. kolde: "it should never have been denied that these alterations in article x of the _augustana_ involved real changes.... in view of his gradually changed conception of the lord's supper, there can be no doubt that he sought to leave open for himself and others the possibility of associating also with the swiss." ( .) schaff: "melanchthon's later view of the lord's supper agreed essentially with that of calvin." ( , .) such, then, being the attitude of melanchthon as to the doctrine of the lord's supper, it was but natural and consistent that his pupils, who looked up to master philip with unbounded admiration, should become decided calvinists. melanchthon, chiefly, must be held responsible for the calvinistic menace which threatened the lutheran church after the death of luther. in the interest of fraternal relations with the swiss, he was ready to compromise and modify the lutheran truth. sadly he had his way, and had not the tendency which he inaugurated been checked, the lutheran church would have lost its character and been transformed into a reformed or, at least, a unionistic body. in a degree, this guilt was shared also by his older wittenberg colleagues: caspar cruciger, sr., paul eber, john foerster, and others, who evidently inclined toward melanchthon's view and attitude also in the matter concerning the lord's supper. caspar cruciger, for example, as appears from his letter to veit dietrich, dated april , , taught the bodily presence of christ in the use of the lord's supper, but not "the division or separation of the body and blood." (_c. r._ , .) shortly before his death, as related in a previous chapter, luther had charged these men with culpable silence with regard to the truth, declaring: "if you believe as you speak in my presence then speak the same way in church, in public lectures, in sermons, and in private discussions, and strengthen your brethren, and lead the erring back to the right way, and contradict the wilful spirits; otherwise your confession is a mere sham and will be of no value whatever." (walther, .) refusal to confess the truth will ultimately always result in rejection of the truth. silence here is the first step to open denial. . westphal first to sound tocsin. foremost among the men who saw through calvin's plan of propagating the reformed doctrine of the lord's supper under phrases coming as close as possible to the lutheran terminology, and who boldly, determinedly and ably opposed the calvinistic propaganda was joachim westphal of hamburg [born ; in wittenberg; since pastor in hamburg; died january , ]. fully realizing the danger which threatened the entire lutheran church, he regarded it as his sacred duty to raise his voice and warn the lutherans against the calvinistic menace. he did so in a publication entitled: "_farrago confusanearum et inter se dissidentium opinionum de coena domini_--medley of confused and mutually dissenting opinions on the lord's supper, compiled from the books of the sacramentarians," . in it he proved that in reality calvin and his adherents, despite their seemingly orthodox phrases, denied the real presence of the body and blood of christ in the lord's supper just as emphatically and decidedly as zwingli had done. at the same time he refuted in strong terms the reformed doctrine in the manner indicated by the title, and maintained the lutheran doctrine of the real presence, the oral eating and drinking (_manducatio oralis_), also of unbelievers. finally he appealed to the lutheran theologians and magistrates everywhere to guard their churches against the calvinistic peril. "the _farrago_," says kruske, "signified the beginning of the end of calvin's domination in germany." schaff: "the controversy of westphal against calvin and the subsequent overthrow of melanchthonianism completed and consolidated the separation of the two confessions," lutheran and reformed. (_creeds_ , .) thus westphal stands preeminent among the men who saved the lutheran church from the calvinistic peril. to add fuel to the anti-calvinistic movement, westphal, in the year following, published a second book: "_correct faith (recta fides) concerning the lord's supper_, demonstrated and confirmed from the words of the apostle paul and the evangelists," . here he again called upon all true disciples of luther to save his doctrine from the onslaughts of the calvinists, who, he declared, stooped to every method in order to conquer germany for zwinglianism. westphal's fiery appeals for lutheran loyalty received a special emphasis and wide publicity when the pole, john of lasco (laski), who in , together with members of his london congregation, had been driven from england by bloody mary, reached the continent. the liberty which lasco, who in had publicly adopted the _consensus tigurinus_, requested in lutheran territories for himself and his reformed congregation, was refused in denmark, wismar, luebeck and hamburg, but finally granted in frankfort-on-the-main. soon after, in , the calvinistic preacher micronius, who also sought refuge in hamburg, was forbidden to make that city the seat of reformed activity and propaganda. as a result, calvin decided to enter the arena against westphal. in he published his _defensio sanae et orthodoxae doctrinae de sacramentis_, "defense of the sound and orthodox doctrine concerning the sacraments and their nature, power, purpose, use, and fruit, which the pastors and ministers of the churches in zurich and geneva before this have comprised into a brief formula of the mutual agreement" (_consensus tigurinus_). in it he attacked westphal in such an insulting and overbearing manner (comparing him, _e.g._, with "a mad dog") that from the very beginning the controversy was bound to assume a personal and acrimonious character. . controversial publications. after calvin had entered the controversy westphal was joined by such lutherans as john timann, paul v. eitzen, erhard schnepf, alber, gallus, flacius, judex, brenz, andreae and others. calvin, on the other hand, was supported by lasco, bullinger, ochino, valerandus polanus, beza (the most scurrillous of all the opponents of lutheranism), and bibliander. in westphal published three additional books: _collection (collectanea) of opinions of aurelius augustine concerning the lord's supper_, and _faith (fides) of cyril, bishop of alexandria, concerning the presence of the body and blood of christ_, and _adversus cuiusdam sacramentarii falsam criminationem iusta defensio_, "just defense against the false accusation of a certain sacramentarian." the last publication was a personal defense against the insults and invectives of calvin and a further proof of the claim that the calvinists were united only in their denial of the real presence of christ in the lord's supper. coming to the support of westphal, john timann, pastor in bremen, published in : "_medley (farrago) of opinions agreeing in the true and catholic doctrine concerning the lord's supper_, which the churches of the augsburg confession have embraced with firm assent and in one spirit according to the divine word." in the following year calvin wrote his _secunda defensio ... contra j. westphali calumnias_, "second defense of the pious and orthodox faith, against the calumnies of j. westphal," a vitriolic book, dedicated to the crypto-calvinists, _viz._, "to all ministers of christ who cultivate and follow the pure doctrine of the gospel in the churches of saxony and lower germany." in it calvin declared: "i teach that christ, though absent according to his body, is nevertheless not only present with us according to his divine power, but also makes his flesh vivifying for us." (_c. r._ [_calvini opp_. ], .) lasco also wrote two books against westphal and timann, defending his congregation at frankfort, and endeavoring to show the agreement between the calvinian doctrine of the lord's supper and the _augsburg confession_. in henry bullinger appeared on the battlefield with his _apologetical exposition, apologetica expositio_, in which he endeavored to show that the ministers of the churches in zurich do not follow any heretical dogma in the doctrine concerning the lord's supper. in the same year, , westphal published _epistola, qua breviter respondet ad convicia i. calvini_--"letter in which he [westphal] answers briefly to the invectives of j. calvin," and "_answer (responsum) to the writing of john of lasco_, in which he transforms the _augsburg confession_ into zwinglianism." in the same year westphal published "_confession of faith (confessio fidei) concerning the sacrament of the eucharist_, in which the ministers of the churches of saxony maintain the presence of the body and blood of our lord jesus christ in the holy supper, and answer regarding the book of calvin dedicated to them." this publication contained opinions which westphal had secured from the ministeriums of magdeburg (including wigand and flacius), of mansfeld, bremen, hildesheim, hamburg, luebeck, lueneburg, brunswick (moerlin and chemnitz), hannover, wismar, schwerin, etc. all of these ministeriums declared themselves unanimously and definitely in favor of luther's doctrine, appealing to the words of institution as they read. in erhard schnepf [born ; active in nassau, marburg, speier, augsburg; attended convents in smalcald ; in regensburg , in worms ; died ], then in jena, published his _confession concerning the supper_. in the same year paul von eitzen [born ; died ; refused to sign _formula of concord_] published his _defense of the true doctrine concerning the supper of our lord jesus christ_. westphal also made a second attack on lasco in his "_just defense against the manifest falsehoods of j. a. lasco_ which he spread in his letter to the king of poland against the saxon churches," . in it he denounces lasco and his congregation of foreigners, and calls upon the magistrates to institute proceedings against them. calvin now published his _ultima admonitio_, "last admonition of john calvin to j. westphal, who, if he does not obey (_obtemperet_) must thenceforth be held in the manner as paul commands us to hold obstinate heretics; in this writing the vain censures of the magdeburgians and others, by which they endeavored to wreck heaven and earth, are also refuted" . here calvin plainly reveals his zwinglianism and says: "this is the summary of our doctrine, that the flesh of christ is a vivifying bread because it truly nourishes and feeds our souls when by faith we coalesce with it. this, we teach, occurs spiritually only, because the bond of this sacred unity is the secret and incomprehensible power of the holy spirit." (_c. r._ [_calvini opp_. ], .) in this book calvin also, as stated above, appeals to melanchthon to add his testimony that "we [the calvinists] teach nothing that conflicts with the _augsburg confession_." though calvin had withdrawn from the arena, westphal continued to give public testimony to the truth. in he wrote several books against the calvinists. one of them bears the title: "_apologetical writings (apologetica scripta) of j.w._, in which he both defends the sound doctrine concerning the eucharist and refutes the vile slanders of the sacramentarians," etc. another is entitled: _apology of the confession concerning the lord's supper against the corruptions and calumnies of john calvin_. in theodore beza donned the armor of calvin and entered the controversy with his "_treatise (tractatio) concerning the lord's supper_, in which the calumnies of j. westphal are refuted." lasco's _reply to the virulent letter of that furious man j. westphal_, of , appeared posthumously, he having died shortly before in poland. . brenz and chemnitz. foremost among the influential theologians who besides westphal, took a decided stand against the calvinists and their secret abettors in lutheran territories were john brenz in wuerttemberg and martin chemnitz in brunswick. john brenz [born , persecuted during the interim, since provost at stuttgart, died ], the most influential theologian in wuerttemberg, was unanimously supported in his anti-calvinistic attitude by the whole ministerium of the duchy. he is the author of the _confession and report (bekenntnis und bericht) of the theologians in wuerttemberg concerning the true presence of the body and blood of christ in the holy supper_, adopted at the behest of duke christopher by the synod assembled in stuttgart, . the occasion for drafting and adopting this _confession_ had been furnished by bartholomew hagen, a calvinist. at the synod in stuttgart he was required to dispute on the doctrine of the lord's supper with jacob andreae, with the result that hagen admitted that he was now convinced of his error, and promised to return to the lutheran teaching. the _confession_ thereupon adopted teaches in plain and unmistakable terms that the body and blood of christ are orally received by all who partake of the sacrament, and that christ, by reason of the personal union, is omnipresent also according to his human nature, and hence well able to fulfil the promise he gave at the institution of the holy supper. it teaches the real presence (_praesentia realis_), the sacramental union (_unio sacramentalis_), the oral eating and drinking (_manducatio oralis_), also of the wicked (_manducatio impiorum_). it holds "that in the lord's supper the true body and the true blood of our lord jesus christ are, through the power of the word [of institution], truly and essentially tendered and given with the bread and wine to all men who partake of the supper of christ; and that, even as they are tendered by the hand of the minister, they are at the same time also received with the mouth of him who eats and drinks it." furthermore, "that even as the substance and the essence of the bread and wine are present in the lord's supper, so also the substance and the essence of the body and blood of christ are present and truly tendered and received with the signs of bread and wine." (tschackert, .) it protests: "we do not assert any mixture of his body and blood with the bread and wine, nor any local inclusion in the bread." again: "we do not imagine any diffusion of the human nature or expansion of the members of christ (_ullam humanae naturae diffusionem aut membrorum christi distractionem_), but we explain the majesty of the man christ by which he, being placed at the right hand of god, fills all things not only by his divinity, but also as the man christ, in a celestial manner and in a way that to human reason is past finding out, by virtue of which majesty his presence in the supper is not abolished, but confirmed." (gieseler , , f.) thus, without employing the term "ubiquity," this _confession_ prepared by brenz restored, in substance, the doctrine concerning the lord's supper and the person of christ which luther had maintained over against zwingli, carlstadt, and the sacramentarians generally. as stated above, melanchthon ridiculed this _confession_ as "hechinger latin." in brenz was attacked by bullinger in his _treatise (tractatio) on the words of st. john _. in the same year brenz replied to this attack in two writings: _opinion (sententia) on the book of bullinger_ and _on the personal union (de personali unione) of the two natures in christ and on the ascension of christ into heaven and his sitting at the right hand of the father_, etc. this called forth renewed assaults by bullinger, peter martyr, and beza. bullinger wrote: "_answer (responsio)_, by which is shown that the meaning concerning 'heaven' and the 'right hand of god' still stands firm," . peter martyr: _dialogs (dialogi) concerning the humanity of christ, the property of the natures, and ubiquity_, . beza: _answers (responsiones) to the arguments of brenz_, . brenz answered in two of his greatest writings, _concerning the divine majesty of christ (de divina maiestate christi)_, , and _recognition (recognito) of the doctrine concerning the true majesty of christ_, . in the _dresden consensus (consensus dresdensis)_ of the philippists of electoral saxony also rejected the omnipresence (which they termed ubiquity) of the human nature of christ. in order to reclaim the palatinate (which, as will be explained later, had turned reformed) for lutheranism the duke of wuerttemberg, in april, , arranged for the religious discussion at maulbronn between the theologians of wuerttemberg and the palatinate. but the only result was a further exchange of polemical publications. in brenz published _epitome of the maulbronn colloquium ... concerning the lord's supper and the majesty of christ_. and in the following year the wuerttemberg theologians published _declaration and confession (declaratio et confessio) of the tuebingen theologians concerning the majesty of the man christ_. both of these writings were answered by the theologians of the palatinate. after the death of brenz, jacob andreae was the chief champion in wuerttemberg of the doctrines set forth by brenz. in his various publications against the calvinists, brenz, appealing to luther, taught concerning the majesty of christ that by reason of the personal union the humanity of christ is not only omnipotent and omniscient, but also omnipresent, and that the human nature of christ received these as well as other divine attributes from the first moment of the incarnation of the logos. following are some of his statements: "although the divine substance [in christ] is not changed into the human, and each has its own properties, nevertheless these two substances are united in one person in christ in such a manner that the one is never in reality separated from the other." "wherever the deity is, there is also the humanity of christ." "we do not ascribe to christ many and various bodies, nor do we ascribe to his body local extension or diffusion; but we exalt him beyond this corporeal world, outside of every creature and place, and place him in accordance with the condition of the hypostatic union in celestial majesty, which he never lacked, though at the time of his flesh in this world he hid it or, as paul says, he humbled himself (_quam etsi tempore carnis suae in hoc saeculo dissimulavit, seu ea sese, ut paulus loquitur, exinanivit, tamen numquam ea caruit_)." according to brenz the man christ was omnipotent, almighty, omniscient while he lay in the manger. in his majesty he darkened the sun, and kept alive all the living while in his humiliation he was dying on the cross. when dead in the grave, he at the same time was filling and ruling heaven and earth with his power. (gieseler , , f.) in brunswick, martin chemnitz (born ; died ), the second martin (_alter martinus_) of the lutheran church, entered the controversy against the calvinists in with his _repetition (repetitio) of the sound doctrine concerning the true presence of the body and blood of christ in the supper_, in which he based his arguments for the real presence on the words of institution. ten years later he published his famous book _concerning the two natures in christ (de duabus naturis in christo)_, etc.,--preeminently the lutheran classic on the subject it treats. appealing also to luther, he teaches that christ, according to his human nature was anointed with all divine gifts; that, in consequence of the personal union, the human nature of christ can be and is present where, when, and in whatever way christ will; that therefore in accordance with his promise, he is in reality present in his church and in his supper. chemnitz says: "this presence of the assumed nature in christ of which we now treat is not natural or essential [flowing from the nature and essence of christ's humanity], but voluntary and most free, depending on the will and power of the son of god (_non est vel naturalis vel essentialis, sed voluntaria et liberrima, dependens a voluntate et potentia filii dei_); that is to say, when by a definite word he has told, promised, and asseverated that he would be present with his human nature, ... let us retain this, which is most certainly true, that christ can be with his body wherever, whenever, and in whatever manner he wills (_christum suo corpore esse posse, ubicunque, quandocunque et quomodocunque vult_). but we must judge of his will from a definite, revealed word." (tschackert, ; gieseler , , .) the _formula of concord_ plainly teaches, both that, in virtue of the personal union by his incarnation, christ according to his human nature possesses also the divine attribute of omnipresence, and that he can be and is present wherever he will. in the epitome we read: this majesty christ always had according to the personal union, and yet he abstained from it in the state of his humiliation until his resurrection, "so that now not only as god, but also as man he knows all things, can do all things, _is present with all creatures_, and has under his feet and in his hand everything that is in heaven and on earth and under the earth. ... and this his power he, _being present_, can exercise everywhere, and to him everything is possible and everything is known." ( , . . .) the thorough declaration declares that christ "truly fills all things, and, being present everywhere, not only as god, but also as man, rules from sea to sea and to the ends of the earth." ( , ff.) again: "we hold ... that also according to his assumed human nature and with the same he [christ] _can be, and also is, present where he will_, and especially that in his church and congregation on earth he is present as mediator, head, king, and high priest, not in part, or one-half of him only, but the entire person of christ, to which both natures, the divine and the human, belong, is present not only according to his divinity, but also according to, and with, his assumed human nature, according to which he is our brother, and we are flesh of his flesh and bone of his bone." ( f.) in virtue of the personal union christ is present everywhere also according to his human nature; while the peculiarly gracious manner of his presence in the gospel, in the church, and in the lord's supper depends upon his will and is based upon his definite promises. . bremen and the palatinate lost for lutheranism. the indignation of the lutherans against the calvinistic propaganda, roused by westphal and his comrades in their conflict with calvin and his followers, was materially increased by the success of the crafty calvinists in bremen and in the palatinate. in hardenberg [albert rizaeus from hardenberg, holland, born ] was appointed dome-preacher in bremen. he was a former priest whom lasco had won for the reformation. regarding the doctrine of the lord's supper he inclined towards zwingli. self-evidently, when his views became known, the situation in bremen became intolerable for his lutheran colleagues. how could they associate with and fellowship, a calvinist! to acknowledge him would have been nothing short of surrendering their own views and the character of the lutheran church. the result was that john timann [pastor in bremen; wrote a tract against the interim, died february , ], in order to compel hardenberg to unmask and reveal his true inwardness, demanded that all the ministers of bremen subscribe to the _farrago sententiarum consentientium in vera doctrina et coena domini_ which he had published in against the calvinists. hardenberg and two other ministers refused to comply with the demand. in particular, hardenberg objected to the omnipresence of the human nature of christ taught in timann's _farrago_. in his _doctrinal summary (summaria doctrina)_ hardenberg taught: "st. augustine and many other fathers write that the body of christ is circumscribed by a certain space in heaven, and i regard this as the true doctrine of the church." (tschackert, .) hardenberg also published the fable hatched at heidelberg (_heidelberger landluege_, indirectly referred to also in the _formula of concord_, , ), but immediately refuted by joachim moerlin, according to which luther is said, toward the end of his life, to have confessed to melanchthon that he had gone too far and overdone the matter in his controversy against the sacramentarians; that he, however, did not want to retract his doctrine concerning the lord's supper himself, because that would cast suspicion on his whole teaching; that therefore after his death the younger theologians might make amends for it and settle this matter.... in timann began to preach against hardenberg, but died the following year. the lower saxon diet, however, decided february , , that hardenberg be dismissed within fourteen days, yet "without infamy or condemnation, _citra infamiam et condemnationem_." hardenberg submitted under protest and left bremen february , (he died as a reformed preacher at emden, ). simon musaeus who had just been expelled from jena, was called as superintendent to purge bremen of calvinism. before long, however, the burgomaster of the city, daniel von bueren, whom hardenberg had secretly won for the reformed doctrine, succeeded in expelling the lutheran ministers from the city and in filling their places with philippists, who before long joined the reformed church. thus ever since bremen has been a reformed city. a much severer blow was dealt lutheranism when the palatinate, the home of melanchthon, where the philippists were largely represented, was calvinized by elector frederick iii. tileman hesshusius [hesshusen, born ; superintendent at goslar; professor and pastor at rostock; at heidelberg; pastor at magdeburg; court-preacher at neuburg; professor at jena; bishop of samland, at koenigsberg; professor at helmstedt where he died ] was called in by elector otto henry to heidelberg both as professor and pastor and as superintendent of the palatinate. here the calvinists and crypto-calvinists had already done much to undermine lutheranism; and after the death of otto henry, february , , hesshusius who endeavored to stem the crypto-calvinistic tide, was no longer able to hold his own. under elector frederick iii, who succeeded otto henry, the calvinists came out into the open. this led to scandalous clashes, of which the klebitz affair was a typical and consequential instance. in order to obtain the degree of bachelor of divinity, william klebitz, the deacon of hesshusius, published, in a number of calvinistic theses. as a result hesshusius most emphatically forbade him henceforth to assist at the distribution of the holy supper. when klebitz nevertheless appeared at the altar, hesshusius endeavored to wrest the cup from his hands. elector frederick ordered both hesshusius and klebitz to settle their trouble in accordance with the _augustana_ (variata). failing to comply with this unionistic demand, hesshusius was deposed, september , , and klebitz, too was dismissed. in a theological opinion, referred to above, melanchthon approved of the action. hereupon hesshusius entered the public controversy against calvinism. in he published _concerning the presence (de praesentia) of the body of christ in the lord's supper_ and his _answer (responsio) to the prejudicial judgement (praeiudicium) of philip melanchthon on the controversy concerning the lord's supper_ [with klebitz]. after the dismissal of hesshusius, elector frederick iii, who had shortly before played a conspicuous role in endeavoring to win the day for melanchthonianism at the lutheran assembly of naumburg, immediately began to calvinize his territory. in reading the controversial books published on the lord's supper, he suffered himself to be guided by the renowned physician thomas erastus [died ], who was a calvinist and had himself published calvinistic books concerning the lord's supper and the person and natures of christ. as a result the elector, having become a decided reformedist, determined to de-lutheranize the palatinate in every particular, regarding practise and divine service as well as with respect to confessional books, doctrines, and teachers. the large number of philippists, who had been secret calvinists before, was increased by such reformed theologians as caspar olevianus ( ), zacharias ursinus ( ), and tremellius ( ). images, baptismal fonts, and altars were removed from the churches; wafers were replaced by bread, which was broken; the organs were closed; the festivals of mary, the apostles, and saints were abolished. ministers refusing to submit to the new order of things were deposed and their charges filled with reformed men from the netherlands. the calvinistic _heidelberg catechism_, composed by olevianus and ursinus and published in german and latin, took the place of luther's catechism. this process of calvinization was completed by the introduction of the new church order of november , . at the behest of frederick iii the _swiss confession (confessio helvetica)_ was published in , in order to prove by this out-and-out zwinglian document, framed by bullinger, "that he [the elector of the palatinate] entertained no separate doctrine, but the very same that was preached also in many other and populous churches, and that the charge was untrue that the reformed disagreed among themselves and were divided into sects." thus the palatinate was lost to the lutheran confession, for though ludwig vi ( - ), the successor of frederick iii, temporarily restored lutheranism, frederick iv ( to ) returned to calvinism. . saxony in the grip of crypto-calvinists. it was a severe blow to the lutheran church when bremen and the palatinate fell a prey to calvinism. and the fears were not unfounded that before long the electorate of saxony would follow in their wake, and wittenberg, the citadel of the lutheran reformation, be captured by calvin. that this misfortune, which, no doubt, would have dealt a final and fatal blow to lutheranism, was warded off, must be regarded as a special providence of god. for the men (melanchthon, major, etc.) whom luther had accused of culpable silence regarding the true doctrine of the lord's supper, were, naturally enough, succeeded by theologians who, while claiming to be true lutherans adhering to the augsburg confession and, in a shameful manner deceiving and misleading elector august zealously championed and developed the melanchthonian aberrations, in particular with respect to the doctrines concerning the lord's supper and the person of christ, and sedulously propagated the views of calvin, at first secretly and guardedly, but finally with boldness and abandon. gieseler says of these philippists in wittenberg: "inwardly they were out-and-out calvinists, although they endeavored to appear as genuine lutherans before their master," elector august. ( , , .) the most prominent and influential of these so-called philippists or crypto-calvinists were dr. caspar cruciger, jr., dr. christopher pezel, dr. frederick widebram, and dr. henry moeller. the schemes of these men were aided and abetted by a number of non-theological professors: wolfgang crell, professor of ethics, esrom ruedinger, professor of philosophy; george cracow, professor of jurisprudence and, later, privy councilor of elector august; melanchthon's son-in-law, caspar peucer, professor of medicine and physician in ordinary of the elector, who naturally had a great influence on august and the ecclesiastical affairs of the electorate. he held that luther's doctrine of the real presence had no more foundation in the bible than did the roman transubstantiation. to these must be added john stoessel, confessor to the elector and superintendent at pirna; christian schuetze, court-preacher at dresden, andrew freyhub and wolfgang harder professors in leipzig, and others. the real leaders of these philippists were peucer and cracow. their scheme was to prepossess the elector against the loyal adherents of luther, especially flacius, gradually to win him over to their liberal views, and, at the proper moment, to surrender and deliver electoral saxony to the calvinists. in prosecuting this sinister plan, they were unscrupulous also in the choice of their means. thus wittenberg, during luther's days the fountainhead of the pure gospel and the stronghold of uncompromising fidelity to the truth, had become a veritable nest of fanatical crypto-calvinistic schemers and dishonest anti-lutheran plotters who also controlled the situation in the entire electorate. the first public step to accomplish their purpose was the publication of the _corpus doctrinae christianae_, or _corpus doctrinae misnicum_, or _philippicum_, as it was also called. this collection of symbolical books was published at leipzig by caspar peucer, melanchthon's son-in-law, with a preface to both the german and latin editions written by melanchthon and dated september , , and february , , respectively,--an act by which, perhaps without sufficiently realizing it, melanchthon immodestly assumed for himself and his views the place within the lutheran church which belonged not to him, but to luther. the title which reveals the insincerity and the purpose of this publication, runs as follows: _"corpus doctrinae, i.e._, the entire sum of the true and christian doctrine ... as a testimony of the steadfast and unanimous confession of the pure and true religion in which the schools and churches of these electoral saxon and meissen territories have remained and persevered in all points according to the _augsburg confession_ for now almost thirty years against the unfounded false charges and accusations of all lying spirits, ." as a matter of fact, however, this _corpus_ contained, besides the ecumenical symbols, only writings of melanchthon, notably the altered _augsburg confession_ and the altered _apology_ of , the saxon confession of , the changed _loci_, the _examen ordinandorum_ of , and the _responsiones ad impios articulos inquisitionis bavaricae_. evidently this _corpus philippicum_, which was introduced also in churches outside of electoral saxony, particularly where the princes or leading theologians were melanchthonians, was intended to alienate the electorate from the old teaching of luther, to sanction and further the melanchthonian tendency, and thus to pave the way for calvinism. it was foisted upon, and rigorously enforced in, all the churches of electoral saxony. all professors, ministers, and teachers were pledged by an oath to teach according to it. such as refused to subscribe were deposed, imprisoned, or banished. among the persecuted pastors we find the following names: tettelbach, superintendent in chemnitz; george herbst, deacon in chemnitz and later superintendent in eisleben; graf, superintendent in sangerhausen; schade, heine, and schuetz, pastors in freiberg. when ministers who refused their signatures appealed to luther's writings, they were told that luther's books must be understood and explained according to melanchthon's _corpus_. at wittenberg the opposition to luther and his teaching bordered on fanaticism. when, for example, in conrad schluesselburg and albert schirmer, two wittenberg students, entered a complaint against professors pezel and peucer because of their deviations from luther in the doctrine of the lord's supper and refused to admit that peucer and his colleagues represented the pure doctrine in this matter, they were expelled from the university, anathematized, and driven from the city. (schluesselburg , . ; gieseler , , .) immediately after its appearance, the _corpus philippicum_ was denounced by loyal lutherans, notably those of reuss, schoenfeld, and jena. when the charges of false teaching against the wittenberg theologians increased in number and force, elector august arranged a colloquy between the theologians of jena and wittenberg. it was held at altenburg and lasted from october, , to march, because the wittenbergers, evidently afraid of compromising themselves, insisted on its being conducted in writing only. the result of this colloquy was a public declaration on the part of wigand, coelestinus, kirchner rosinus, and others to the effect that the wittenberg and leipzig theologians had unmistakably revealed themselves as false teachers. at the colloquy the jena theologians objected in particular also to the _corpus misnicum_ because it contained the altered _augustana_, concerning which they declared: melanchthon "has changed the said _augsburg confession_ so often that finally he has opened a window through which the sacramentarians and calvinists can sneak into it. one must watch carefully, lest in course of time the papists also find such a loophole to twist themselves into it." (gieseler , , .) the philippists of leipzig and wittenberg in turn, denounced the jena theologians as flacian fighting cocks (_flacianische haderkatzen_). they also succeeded in persuading elector august to adopt more rigorous measures against the malcontents in his territories. for in addition to the adoption of the _corpus philippicum_ the ministers were now required to subscribe to a declaration which was tantamount to an endorsement of all of the false doctrines entertained by the wittenbergers. the declaration read: "i do not adhere to the dangerous flacian illyrian errors, contentions, poisonous backbitings, and fanaticism (_zaenkischem geschmeiss, giftigem gebeiss und schwaermerei_) with which the schools and churches of this country are burdened [by flacius] concerning the imagined adiaphorism, synergism, and majorism and other false accusations, nor have i any pleasure in it [the quarreling], and in the future i intend, by the help of god, to abstain from it altogether, to damn, flee, and avoid it, and as much as i am able, to prevent it." (gieseler , , ; walther, .) . bold strides forward. feeling themselves firm and safe in the saddle, the wittenberg philippists now decided on further public steps in the direction of calvinism. in they published _propositions (propositiones) concerning the chief controversies of this time_, in which the lutheran doctrine regarding the majesty of the human nature of christ was repudiated. in the following year they added a new catechism, entitled: "_catechesis_ continens explicationem simplicem et brevem decalogi, symboli apostolici, orationis dominicae, doctrinae christianae, quod amplectuntur ac tuentur ecclesiae regionum saxonicarum et misnicarum quae sunt subiectae editioni ducis electoris saxoniae, edita in academia witebergensi et accommodata ad usum scholarum puerilium. ." this catechism, written, according to wigand, by pezel, appeared anonymously. its preface, signed by the wittenberg theological faculty, explains that the new catechism was an epitome of the _corpus doctrinae misnicum_ and merely intended as a supplement of luther's catechism for progressed scholars who were in need of additional instruction. as a matter of fact, however, its doctrine concerning the person of christ and the lord's supper was in substantial agreement with the teaching of calvin. under the odious name of "ubiquity" it rejected the omnipresence of christ according to his human nature, and sanctioned calvin's teaching concerning the local inclusion of christ in heaven. acts , was rendered in beza's translation: "_quem oportet coelo capi_. who must be received by the heaven." the catechism declares: "the ascension was visible and corporeal; the entire antiquity has always written that christ's body is restricted to a certain place, wherever he wishes it to be; and a bodily ascension was made upwards. _ascensio fuit visibilis et coporalis, et semper ita scripsit tota antiquitas, christum corporali locatione in aliquo loco esse, ubicumque vult, et ascensio corporalis facta est sursum_." concerning the real presence, the catechism merely states: "the lord's supper is the communication of the body and blood of our lord jesus christ as it is instituted in the words of the gospel; in which eating (_sumptione_) the son of god is truly and substantially present, and testifies that he applies his benefits to the believers. he also testifies that he has assumed the human nature for the purpose of making us, who are ingrafted into him by faith, his members. he finally testifies that he wishes to be in the believers, to teach, quicken and govern them." (gieseler , , .) the sacramental union, oral eating and drinking, and the eating and drinking of the wicked are not mentioned. tschackert remarks that every calvinist would readily have subscribed to the teaching of this catechism. ( .) when the wittenberg catechism was warned against and designated as calvinistic by chemnitz, moerlin, and other theologians of brunswick, lueneburg, mansfeld, jena, and halle, the wittenbergers answered and endeavored to defend their position in the so-called _grundfeste_, firm foundation, of . it was a coarse and slanderous publication, as even the title indicates, which reads: "firm foundation of the true christian church concerning the person and incarnation of our lord jesus christ against the modern marcionites, samosatenes, sabellians, arians, nestorians, eutychians, and monothelites among the flacian rabble published by the theologians in wittenberg." in this _grundfeste_ the wittenbergers present the matter as though the real issue were not the lord's supper, but christology. they enumerate as heretics also the "ubiquitists," including brenz, andreae, and chemnitz. with respect to their own agreement with calvin, they remark that their teaching is the doctrine of the early church, in which point, they said, also calvin agreed. (tschackert, .) this daring calvinistic publication again resulted in numerous protests against the wittenbergers on the part of alarmed lutherans everywhere outside of electoral saxony, which induced elector august to require his theologians to deliver at dresden, october , , a definite statement of their faith. the confession which they presented was entitled: "_brief christian and simple repetition of the confession of the churches of god in the territories of the elector of saxony concerning the holy supper_," etc. the _consensus dresdensis_, as the document was called, satisfied the elector at least temporarily, and was published also in latin and low german. essentially, however, the indefinite and dubious language of the catechism was here but repeated. concerning the majesty of christ the _dresden consensus_ declares that after the resurrection and ascension the human nature of christ "was adorned with higher gifts than all angels and men." in his ascension, the _consensus_ continues, christ "passed through the visible heavens and occupied the heavenly dwelling, where he in glory and splendor retains the essence, property, form, and shape of his true body, and from there he, at the last day, will come again unto judgment in great splendor, visibly." in a similar vague, ambiguous, and misleading manner christ's sitting at the right hand of god is spoken of. omitting the oral eating and drinking and the eating and drinking of the wicked, the _consensus_ states concerning the lord's supper that "in this sacrament christ gives us with the bread and wine his true body sacrificed for us on the cross, and his true blood shed for us, and thereby testifies that he receives us, makes us members of his body, washes us with his blood, presents forgiveness of sins, and wishes truly to dwell and to be efficacious in us." (tschackert, .) the opponents of the wittenbergers are branded as unruly men, who, seeking neither truth nor peace, excite offensive disputations concerning the real presence in the lord's supper as well as with regard to other articles. their doctrine of the real communication ("_realis seu physica communicatio_") is characterized as a corruption of the article of the two natures in christ and as a revamping of the heresies of the marcionites, valentinians, manicheans, samosatenes, sabellians, arians, nestorians, eutychians, and monothelites. (gieseler , , f.) . apparently victorious. all the crypto-calvinistic publications of the wittenberg and leipzig philippists were duly unmasked by the lutherans outside of electoral saxony, especially in northern germany. their various opinions were published at jena, , under the title: "_unanimous confession (einhelliges bekenntnis) of many highly learned theologians and prominent churches_ . concerning the new catechism of the new wittenbergers, and . concerning their _new foundation (grundfeste)_, also . concerning their _new confession (consensus dresdensis)_, thereupon adopted." however, all this and the repeated warnings that came from every quarter outside of his own territories, from lutheran princes as well as theologians, do not seem to have made the least impression on elector august. yet he evidently was, and always intended to be a sincere, devoted, true-hearted, and singleminded lutheran. when, for example, in beza, at the instance of the wittenberg philippists, dedicated his book against selneccer to elector august, the latter advised him not to trouble him any further with such writings, as he would never allow any other doctrine in his territory than that of the _augsburg confession_. however, blind and credulous as he was, and filled with prejudice and suspicion against flacius and the jena theologians generally, whom he, being the brother of the usurper maurice, instinctively feared as possibly also political enemies, elector august was easily duped and completely hypnotized, as it were, by the men surrounding him, who led him to believe that they, too, were in entire agreement with luther and merely opposed the trouble-breeding flacians, whom they never tired of denouncing as zealots, fanatics, bigots, wranglers, barkers, alarmists, etc. while in reality they rejected the doctrine that the true body and blood of christ is truly and essentially present in the holy supper, these crypto-calvinists pretended (and elector august believed them) that they merely objected to a _local_ presence and to a capernaitic eating and drinking of the body and blood of christ in the holy supper. and while in reality they clearly repudiated luther's teaching, according to which the divine attributes (omnipotence, omnipresence, etc.) are communicated to the human nature of christ, they caused the elector to believe that they merely opposed a delusion of the "ubiquitists," who, they said, taught that the body of christ was _locally extended_ over the entire universe. this crass localism, they maintained, was the teaching of their opponents, while they themselves faithfully adhered to the teachings of luther and philip, and, in general, were opposed only to the exaggerations and excrescences advocated by the bigoted flacians. (walther, .) such was the manner in which the elector allowed himself to be duped by the philippists who surrounded him,--men who gradually developed the art of dissimulation to premeditated deceit, falsehood, and perjury. even the reformed theologian simon stenius, a student at wittenberg during the crypto-calvinistic period, charges the wittenbergers with dishonesty and systematic dissimulation. the same accusation was raised by the jurist justus jonas in his letters to duke albrecht of prussia. (gieseler , , .) and evidently believing that elector august could be fooled all the time, they became increasingly bold in their theological publications, and in their intrigues as well. to all practical purposes the university of wittenberg was already calvinized. calvinistic books appeared and were popular. even the work of a jesuit against the book of jacob andreae on the majesty of the person of christ was published at wittenberg. the same was done with a treatise of beza, although, in order to deceive the public, the title-page gave geneva as the place of publication. hans lufft, the wittenberg printer, later declared that during this time he did not know how to dispose of the books of luther which he still had in stock, but that, if he had printed twenty or thirty times as many calvinistic books, he would have sold all of them very rapidly. even providence seemed to bless and favor the plans of the plotters. for when on march , , duke john william, the patron and protector of the faithful lutherans, died, elector august became the guardian of his two sons. and fanaticized by his advisers, the elector, immediately upon taking hold of the government in ducal saxony, banished wigand, hesshusius, caspar melissander [born ; professor of theology in jena; superintendent in altenburg; died ] rosinus [born ; superintendent in weimar superintendent in regensburg; died ], gernhard, court-preacher in weimar, and more than preachers and teachers of ducal saxony. the reason for this cruel procedure was their refusal to adopt the _corpus philippicum_, and because they declined to promise silence with respect to the philippists. . "exegesis perspicua." in , the calvinization of electoral and ducal saxony was, apparently, an accomplished fact. but the very next year marked the ignominious downfall and the unmasking of the dishonest philippists. for in this year appeared the infamous _exegesis_, which finally opened the eyes of elector august. its complete title ran: "_exegesis perspicua et ferme integra controversiae de sacra coena_--perspicuous and almost complete explanation of the controversy concerning the holy supper." the contents and make-up of the book as well as the secret methods adopted for its circulation clearly revealed that its purpose was to deal a final blow to lutheranism in order to banish it forever from saxony. neither the author, nor the publisher, nor the place and date of publication were anywhere indicated in the book. the paper bore geneva mark and the lettering was french. the _prima facie_ impression was that it came from abroad. before long, however, it was established that the _exegesis_ had been published in leipzig by the printer voegelin, who at first also claimed its authorship. but when the impossibility of this was shown, voegelin, in a public hearing, stated that joachim curaeus of silesia, a physician who had left saxony and died , was the author of the book. valentin loescher, however, relates (_historia motuum_ , ) that probably pezel and the son-in-law of melanchthon, peucer, had a hand in it; that the crypto-calvinist esram ruedinger [born , son-in-law of camerarius, professor of physics in wittenberg, died ] was its real author; that it was printed at leipzig in order to keep the real originators of it hidden, and that, for the same purpose, the silesian candidate of medicine curaeus had taken the responsibility of its authorship upon himself. (tschackert, .) self-evidently, the wittenberg theologians disclaimed any knowledge of, or any connection with, the origin of the _exegesis_. however, they were everywhere believed to share its radical teachings, and known to have spread it among the students of the university, and suspected also of having before this resorted to tactics similar to those employed in the _exegesis_. as early as , for example, rhymes had secretly been circulated in wittenberg, the burden of which was that faith alone effects the presence of christ in the lord's supper, and that the mouth receives nothing but natural bread. one of these ran as follows: "allein der glaub' an jesum christ schafft, dass er gegenwaertig ist, und speist uns mit sei'm fleisch und blut und sich mit uns einigen tut. der mund empfaeht natuerlich brot, die seel' aber speist selber gott." (walther, .) of course, the purpose of such dodgers was to prepare the way for calvinism. and on the very face of it, the _exegesis perspicua_ was intended to serve similar secret propaganda. the chief difference between the preceding publications of the philippists and the _exegesis_ was that here they came out in clear and unmistakable language. the sacramental union, the oral eating and drinking (_manducatio oralis_), and the eating and drinking of the wicked, which before were passed by in silence, are dealt with extensively and repudiated. the _exegesis_ teaches: the body of christ is inclosed in heaven; in the holy supper it is present only according to its efficacy, there is no union of the body of christ with the bread and wine; hence, there neither is nor can be such a thing as oral eating and drinking or eating and drinking of unbelievers. the "ubiquity," as the _exegesis_ terms the omnipresence of christ's human nature, is condemned as eutychian heresy. the _exegesis_ declared: "in the use of the bread and wine the believers by faith become true and living members of the body of christ, who is present and efficacious through these symbols, as through a ministry inflaming and renewing our hearts by his holy spirit. the unbelieving, however, do not become partakers, or _koinonoi_, but because of their contempt are guilty of the body of christ." (seeberg, _grundriss_ .) after fulsome praise of the reformed, whose doctrine, the _exegesis_ says, is in agreement with the symbols of the ancient church, and who as to martyrdom surpass the lutherans, and after a corresponding depreciation of luther, who in the heat of the controversy was said frequently to have gone too far, the _exegesis_ recommends that the wisest thing would be to follow the men whom god had placed at the side of luther, and who had spoken more correctly than luther. following melanchthon, all might unite in the neutral formula, "the bread is the communion of the body of christ," avoiding all further definition regarding the ubiquity [the omnipresence of christ's human nature] and the eating of the true body of christ, until a synod had definitely decided these matters. (tschackert, .) all purified churches (all churches in germany, switzerland, etc., purified from roman errors), the _exegesis_ urges, "ought to be in accord with one another; and this pious concord should not be disturbed on account of this difference [regarding the holy supper]. let us be united in christ and discontinue those dangerous teachings concerning the ubiquity, the eating of the true body on the part of the wicked, and similar things. the teachers should agree on a formula which could not create offense. they should employ the modes of speech found in the writings of melanchthon. it is best to suppress public disputations, and when contentious men create strife and disquiet among the people, the proper thing to do, as philip advised [in his opinion to the elector of the palatinate], is to depose such persons of either party, and to fill their places with more modest men. the teachers must promote unity, and recommend the churches and teachers of the opposite party." (walther, .) such was the teaching and the theological attitude of the _exegesis_. it advocated a union of the lutherans and the reformed based on indifferentism, and a surrender in all important doctrinal points to calvinism, the lutherans merely retaining their name. this unionistic attitude of the _exegesis_ has been generally, also in america, termed melanchthonianism. . plotters unmasked. the plain and unmistakable language of the _exegesis_ cleared the atmosphere, and everywhere dispelled all doubts as to the real nature of the theological trend at wittenberg and leipzig. now it was plain to everybody beyond the shadow of a doubt that electoral saxony was indeed infested with decided calvinists. and before long also the web of deceit and falsehood which they had spun around the elector was torn into shreds. the appearance of the _exegesis_ resulted in a cry of indignation throughout lutheran germany against the wittenberg and leipzig philippists. yet, in , only few books appeared against the document, which, indeed, was not in need of a special refutation. wigand published _analysis of the new exegesis_, and hesshusius: _assertion (assertio) of the true doctrine concerning the supper, against the calvinian exegesis_. at the same time elector august was again urged by lutheran princes notably the king of denmark and duke ludwig of wuerttemberg, also by private persons, to proceed against the calvinists in his country and not to spare them any longer. (gieseler , , .) the aged count of henneberg made it a point to see the elector personally in this matter. but there was little need for further admonitions, for the _exegesis_ had opened the elector's eyes. and soon after its publication discoveries were made which filled august with deep humiliation and burning indignation at the base deception practised on him by the very men whom he had trusted implicitly and placed in most important positions. by lying and deceit the philippists had for a long period succeeded in holding the confidence of elector august; but now the time for their complete and inglorious unmasking had arrived. shortly after the _exegesis_ had appeared, peucer wrote a letter to the crypto-calvinist christian schuetze, then court-preacher in dresden [who studied at leipzig; became superintendent at chemnitz in , court-preacher of elector august in ; when he was buried, boys threw a black hen over his coffin, crying, 'here flies the calvinistic devil;' joecher, _lexicon_ , ], which he had addressed to the wife of the court-preacher in order to avoid suspicion. by mistake the letter was delivered to the wife of the court-preacher lysthenius [born ; studied in wittenberg; became court-preacher of elector august in and later on his confessor; opposed crypto-calvinism; was dismissed by chancellor crell; restored to his position in dresden, died ]. after opening the letter and finding it to be written in latin, she gave it to her husband, who, in turn, delivered it to the elector. in it peucer requested schuetze dexterously to slip into the hands of anna, the wife of the elector, a calvinistic prayer-book which he had sent with the letter. peucer added: "if first we have mother anna on our side, there will be no difficulty in winning his lordship [her husband] too." additional implicating material was discovered when augustus now confiscated the correspondence of peucer, schuetze, stoessel, and cracow. the letters found revealed the consummate perfidy, dishonesty, cunning, and treachery of the men who had been the trusted advisers of the elector, who had enjoyed his implicit confidence, and who by their falsehoods had caused him to persecute hundreds of innocent and faithful lutheran ministers. the fact was clearly established that these philippists had been systematically plotting to calvinize saxony. the very arguments with which luther's doctrine of the lord's supper and the person of christ might best be refuted were enumerated in these letters. however, when asked by the elector whether they were calvinists, these self-convicted deceivers are said to have answered that "they would not see the face of god in eternity if in any point they were addicted to the doctrines of the sacramentarians or deviated in the least from dr. luther's teaching." (walther, .) the leaders of the conspiracy were incarcerated. cracow died in prison, ; stoessel, . it was as late as that peucer regained his liberty, schuetze in . . lutheranism restored. in all the churches of saxony thanksgiving services were held to praise god for the final triumph of genuine lutheranism. a memorial coin celebrating the victory over the crypto-calvinists, bearing the date , was struck at torgau. the obverse exhibits elector august handing a book to elector john george of brandenburg. the inscription above reads: "_conserva apud nos verbum tuum, domine_. preserve thy word among us, o lord." below, the inscription runs: "_augustus, dei gratia dux saxionae et elector_. augustus, by the grace of god duke of saxony and elector." the reverse represents torgau and its surroundings, with wittenberg in the distance. the elector, clad in his armor, is standing on a rock bearing the inscription: "_schloss hartenfels_" (castle at torgau). in his right hand he is holding a sword, in his left a balance, whose falling scale, in which the child jesus is sitting, bears the inscription: "_die allmacht_, omnipotence." the lighter and rising pan, in which four wittenberg crypto-calvinists are vainly exerting themselves to the utmost in pulling on the chains of their pan in order to increase its weight, and on the beam of which also the devil is sitting, is inscribed: "_die vernunft_, reason." above, god appears, saying to the elector, "joshua , . : _confide, non derelinquam te_. trust, i will not forsake thee." below we read: "_apud deum non est impossibile verbum ullum_, lucae . _conserva apud nos verbum tuum, domine_. . nothing is impossible with god, luke . preserve thy word among us, lord. ." the obverse of a smaller medal, also of shows the bust of elector august with the inscription: "_augustus, dei gratia dux saxoniae et elector_." the reverse exhibits a ship in troubled waters with the crucified christ in her expanded sails, and the elector in his armor and with the sword on his shoulder, standing at the foot of the mast. in the roaring ocean are enemies, shooting with arrows and striking with swords, making an assault upon the ship. the fearlessness of the elector is expressed in the inscription: "_te gubernatore_, thou [christ] being the pilot." among the jubilee medals of there is one which evidently, too, celebrates the victory over zwinglianism and calvinism. its obverse exhibits frederick in his electoral garb pointing with two fingers of his right hand to the name jehovah at the head of the medal. at his left luther is standing with a burning light in his right hand and pointing with the forefinger of his left hand to a book lying on a table and bearing the title: "_biblia sacra: v[erbum] d[ei] m[anet] i[n] ae[ternum]_." the reverse represents the elector standing on a rock inscribed: "_schloss hartenfels_, castle hartenfels." in his right hand he is holding the sword and in his left a balance. under the falling scale, containing the child jesus, we read: "_die allmacht_, omnipotence," and under the rising pan, in which the serpent is lying: "_die vernunft_, reason." the marginal inscription runs. "_iosua : confide. non derelinquam te_. joshua : trust. i will not forsake thee." (ch. junker, _ehrengedaechtnis dr. m. luthers_, . .) self-evidently, elector august immediately took measures also to reestablish in his territories luther's doctrine of the lord's supper. the beginning was made by introducing a confession prepared by reliable superintendents and discussed, adopted, and subscribed at the diet of torgau, september, , and published simultaneously in german and latin. its german title ran: "_brief confession (kurz bekenntnis) and articles concerning the holy supper of the body and blood of christ_, from which may clearly be seen what heretofore has been publicly taught, believed, and confessed concerning it in both universities of leipzig and wittenberg, and elsewhere in all churches and schools of the elector of saxony, also what has been rebuked and is still rebuked as sacramentarian error and enthusiasm." the torgau confession, therefore, does not reject the _corpus doctrinae misnicum_ of nor even the _consensus dresdensis_ of , and pretends that melanchthon was in doctrinal agreement with luther, and that only a few crypto-calvinists had of late been discovered in the electorate. this pretense was the chief reason why the confession did not escape criticism. in wigand published: "whether the new wittenbergers had hitherto always taught harmoniously and agreeably with the old, and whether luther's and philip's writings were throughout in entire harmony and agreement." as for its doctrine, however, the torgau confession plainly upholds the lutheran teaching. article vii contends that in the distribution of the lord's supper the body and blood of christ "are truly received also by the unworthy." article viii maintains the "oral eating and drinking, _oris manducatio_." calvin, beza, bullinger, peter martyr and the heidelberg theologians are rejected, and their names expressly mentioned. on the other hand, the "ubiquity [local extension] of the flesh of christ" is disavowed and a discussion of the mode and possibility of the presence of the body and blood of christ is declined as something inscrutable. the latin passage reads: "_ac ne carnis quidem ubiquitatem, aut quidquam, quod vel veritatem corporis christi tollat, vel ulli fidei articulo repugnet, propter praesentiam in coena fingimus aut probamus. denique de modo et possibilitate praesentiae corporis et sanguinis domini plane nihil disputamus. nam omnia haec imperscrutabilia statuimus_." (gieseler , , .) caspar cruciger, jr., henry moeller, christopher pezel, and frederick widebram, who refused to subscribe the _brief confession_, were first arrested, then, after subscribing with a qualification, released, but finally ( ) banished. widebram and pezel removed to nassau, moeller to hamburg, and cruciger to hesse. at leipzig, andrew freyhub, who appealing to the _consensus dresdensis_, taught that christ was exalted according to both natures, that divine properties were not communicated to his humanity, and that his body was inclosed in a certain place in heaven was deposed in . thus ended the crypto-calvinistic drama in electoral saxony. henceforth such men as andreae, chemnitz, and selneccer were the trusted advisers of august, who now became the enthusiastic, devoted, and self-sacrificing leader of the larger movement for settling all of the controversies distracting the lutheran church, which finally resulted in the adoption of the _formula of concord_. . visitation articles. elector august, the stanch defender of genuine lutheranism, died . under his successor, christian i, and chancellor nicholas crell, crypto-calvinism once more raised its head in electoral saxony. but it was for a short period only, for christian i died september , , and during the regency of duke frederick william, who acted as guardian of christian ii, lutheranism was reestablished. in order effectually and permanently to suppress the crypto-calvinistic intrigues, the duke, in february of , ordered a general visitation of all the churches in the entire electorate. for this purpose aegidius hunnius [born ; professor in marburg and later superintendent and professor in wittenberg; attended colloquy at regensburg ; wrote numerous books, particularly against papists and calvinists, died ], martin mirus [born , died ], george mylius [born ; expelled from augsburg because he was opposed to the gregorian almanac, since professor in wittenberg and jena, died ], wolfgang mamphrasius [born ; superintendent in wurtzen; died ], and others, who were to conduct the visitation, composed the so-called _visitation articles_ which were printed in . the complete title of these articles runs: "_visitation articles in the entire electorate of saxony_, together with the negative and contrary doctrines of the calvinists and the form of subscription, as presented to be signed by both parties." as a result of the visitation, the crypto-calvinistic professors in wittenberg and leipzig were exiled. john salmuth [born ; court-preacher in dresden since ; died ] and prierius, also a minister in dresden, were imprisoned. as a bloody finale of the crypto-calvinistic drama enacted in electoral saxony, chancellor crell was beheaded, october , , after an imprisonment of ten years. crell was punished, according to his epitaph, as "an enemy of peace and a disturber of the public quiet--_hostis pacis et quietis publicae turbator_," or, as hutter remarks in his _concordia concors_, "not on account of his religion, but on account of his manifold perfidy--_non ob religionem, sed ob perfidiam multiplicem_." ( . .) for a long period (till ) all teachers and ministers in electoral saxony were required to subscribe also to the visitation articles as a doctrinal norm. self-evidently they are not an integral part of the _book of concord_. xix. controversy on christ's descent into hell. . luther's doctrine. while according to medieval theologians the descent into hell was regarded as an act by which christ, with his soul only, entered the abode of the dead; and while according to calvin and the reformed generally the descent into hell is but a figurative expression for the sufferings of christ, particularly of his soul, on the cross, luther, especially in a sermon delivered at torgau, taught in accordance with the scriptures that christ the god-man, body and soul, descended into hell as victor over satan and his host. with special reference to ps. , and acts , . , luther explained: after his burial the whole person of christ, the god-man, descended into hell, conquered the devil, and destroyed the power of hell and satan. the mode and manner, however, in which this was done can no more be comprehended by human reason than his sitting at the right hand of the father, and must therefore not be investigated, but believed and accepted in simple faith. it is sufficient if we retain the consolation that neither hell nor devil are any longer able to harm us. accordingly, luther did not regard the descent into hell as an act belonging to the state of humiliation, by which he paid the penalty for our sins, but as an act of exaltation, in which christ, as it were, plucked for us the fruits of his sufferings which were finished when he died upon the cross. luther's sermon at torgau graphically describes the descent as a triumphant march of our victorious savior into the stronghold of the dismayed infernal hosts. from it we quote the following: "before christ arose and ascended into heaven, and while yet lying in the grave, he also descended into hell in order to deliver also us from it, who were to be held in it as prisoners.... however i shall not discuss this article in a profound and subtle manner, as to how it was done or what it means to 'descend into hell,' but adhere to the simplest meaning conveyed by these words, as we must represent it to children and uneducated people." "therefore whoever would not go wrong or stumble had best adhere to the words and understand them in a simple way as well as he can. accordingly, it is customary to represent christ in paintings on walls, as he descends, appears before hell, clad in a priestly robe and with a banner in his hand, with which he beats the devil and puts him to flight, takes hell by storm, and rescues those that are his. thus it was also acted the night before easter as a play for children. and i am well pleased with the fact that it is painted, played, sung and said in this manner for the benefit of simple people. we, too, should let it go at that, and not trouble ourselves with profound and subtle thoughts as to how it may have happened, since it surely did not occur bodily inasmuch as he remained in the grave three days." luther continues: "however since we cannot but conceive thoughts and images of what is presented to us in words, and unable to think of or understand anything without such images, it is appropriate and right that we view it literally, just as it is painted, that he descends with the banner, shattering and destroying the gates of hell; and we should put aside thoughts that are too deep and incomprehensible for us." "but we ought ... simply to fix and fasten our hearts and thoughts on the words of the creed, which says: 'i believe in the lord jesus christ, the son of god, dead, buried, and descended into hell,' that is, in the entire person, god and man, with body and soul, undivided, 'born of the virgin, suffered, died, and buried'; _in like manner i must not divide it here either, but believe and say that the same christ, god and man in one person, descended into hell_ but did not remain in it; as ps. , says of him: 'thou wilt not leave my soul in hell nor suffer thine holy one to see corruption.' by the word 'soul,' he, in accordance with the language of the scripture, does not mean, as we do, a being separated from the body, but the entire man, the holy one of god, as he here calls himself. but how it may have occurred that the man lies there in the grave, and yet descends into hell--that, indeed, we shall and must leave unexplained and uncomprehended; for it certainly did not take place in a bodily and tangible manner although we can only paint and conceive it in a coarse and bodily way and speak of it in pictures." "such, therefore is the plainest manner to speak of this article, that we may adhere to the words and cling to this main point, that for us, through christ, hell has been torn to pieces and the devil's kingdom and power utterly destroyed, for which purpose he died, was buried, and descended,--so that it should no longer harm or overwhelm us, as he himself says, matt. , ...." (conc. trigl., ) . aepinus in hamburg. the two outstanding features of luther's sermon are that christ descended into hell body and soul, and that he descended as a triumphant victor, and not in order to complete his suffering and the work of atonement. the denial of these two points, in particular, caused a new controversy, which however, was of brief duration only, and practically confined to the city of hamburg, hence also called the hamburg church controversy, _der hamburger kirchenstreit_. its author was john aepinus [huck or hoeck; born ; studied under luther; persecuted in brandenburg and banished; rector in stralsund; pastor and later superintendent in hamburg; wrote against the interim; sided with flacius against the philippists; published books in latin and low german; dealt with christ's descent to hell especially in his _commentary on psalm _, of , and in his _explanation of psalm _, of ; died may , ]. aepinus taught that christ's descent is a part of his suffering and atonement. while the body was lying in the grave, his soul descended into hell in order to suffer the qualms and pangs required to satisfy the wrath of god, complete the work of redemption, and render a plenary satisfaction, _satisfactio plenaria_. the descent is the last stage of christ's humiliation and suffering, his triumph first beginning with the resurrection. though we know his sufferings in hell to have been most sad and bitter, yet we are unable to say and define what they were in particular, or to describe them concretely, because scripture is silent on this question. but while aepinus originally held that the soul of christ suffered in hell the punishment of eternal death, he later on distinguished between the first and the second death (eternal damnation) asserting the suffering christ endured in hell to have been a part of the punishment of the first death, and that he did not suffer the _cruciatus aeterni tartarei ignis_.--such were the views advocated, developed, and variously modified by aepinus in his theological lectures and publications. from the latin "_consummatum est_, it is finished," the teaching that christ finished his suffering and the work of atonement by his death on the cross was stigmatized by aepinus as "_error consummaticus_," and its advocates as "consummatists," while these, in turn, dubbed aepinus and his adherents "infernalists." (frank , .) among the statements of aepinus are the following: "i believe that hell is a place prepared by divine justice to punish the devils and wicked men according to the quality of their sins." ( .) "on account of our redemption christ descended to hell, just as he suffered and died for us." ( .) "theologians who either deny that the soul of christ descended into hell, or say that christ was present in hell only in effect and power, and not by his presence, deprive the church of faith in the sufficient, complete, and perfect satisfaction and redemption of christ and leave to satan the right over pious souls after their separation from the body. for by denying that christ sustained and bore those punishments of death and hell which the souls were obliged to bear after their separation from the body, they assert that complete satisfaction has not been made for them." ( .) "i believe that the descent of the soul of christ to hell is a part of the passion of christ, _i.e._, of the struggles, dangers, anguish, pains, and punishments which he took upon himself and bore in our behalf; for, in the scriptures, to descend to hell signifies to be involved in the highest struggles, pain, and distress. i believe that the descent of christ to hell is a part of his obedience foretold by the prophets and imposed on him because of our sins." ( .) "i believe that the descent of christ pertains to his humiliation, not to his glorification and triumph." ( .) "the descent to hell was by god's judgment laid upon christ as the last degree of his humiliation and exinanition and as the extreme part of his obedience and satisfaction." ( .) "peter clearly teaches, acts , that the soul of christ felt the pangs of hell and death while his body was resting in the sepulcher." ( .) "what christ experienced when he descended into hell is known to himself, not to us; may we acknowledge and accept with grateful minds that he descended into hell for us. but let us not inquire what it was that he experienced for us in his descent, for we may piously remain ignorant of matters which god did not reveal to his church, and which he does not demand that she know." ( .) . opposed by his colleagues. the views of aepinus, first presented in lectures delivered before the ministers of hamburg, called forth dissent and opposition on the part of his colleagues. before long, however ( ), the controversy began to assume a virulent character. while the conduct of aepinus was always marked by dignity, moderation, and mildness, his opponents tileman epping, john gartz, and caspar hackrott, ventilated and assailed his teaching in their pulpits. the chief argument against aepinus was that his doctrine conflicted with, and invalidated, the words of christ, "it is finished," "to-day shalt thou be with me in paradise." aepinus rejoined that the word "to-day" is an ambiguous term, denoting both the immediate presence and the indefinite near future (_pro praesenti et imminente tempore indefinito_). ( .) however, it was not in every respect luther's position which was occupied by some of the opponents of aepinus. gratz is reported to have taught that the article concerning the descent of christ was not necessary to salvation that _descendere_ (descend) was identical with _sepeliri_ (to be buried), that the descent to hell referred to the anguish and temptation of christ during his life; that christ immediately after his death entered paradise together with the malefactor, that the work of atonement and satisfaction was completed with his death. ( .) in the city council of hamburg asked melanchthon for his opinion. but melanchthon's answer of september, , signed also by bugenhagen, was rather indefinite, vague, and evasive. he said, in substance: although we have frequently heard the reverend doctor luther speak on this matter and read his writings, yet, since a controversy has now been raised, we have written also to others for their views, in order to present a unanimous opinion, and thus avoid dissensions later on. in his _commentary on genesis_ and in his torgau sermon, luther referred descent only to the victory of the son of god, indicating that the rest must not be searched out. the son of god did indeed overcome the torments of hell; but the psalms show that the pains of hell are not to be restricted only to the time after the separation of the soul (_dolores inferorum non restringendos esse tantum ad tempus post animae separationem_). luther, said melanchthon, expressed it as his opinion "that this article concerning the descent must be retained even when referred only to the victory of christ, confessing that the tyranny of the devil and hell is destroyed _i.e._, that all who believe in christ are liberated from the power of the devil and hell, according to the word: 'no one shall pluck my sheep out of my hands.' and in a certain way the son of god manifested this victory to the devils, and, no doubt, the devils felt that their power was broken by this victor, and that the head of the serpent was truly bruised by the seed of the woman, by christ, god and man. and among the signs of his victory was the resurrection of many dead." with respect to the controverted point, concerning the sufferings of the soul of christ after its separation from the body, melanchthon advised that the council of hamburg "enjoin both parties to await the opinions of others also, and in the mean time to avoid mentioning this question in sermons, schools, or other public meetings." not the article concerning the descent itself, but "only the investigation of this particular point, concerning the suffering of his departed soul in hell, is to be omitted, an inquiry which also dr. luther did not consider necessary." (_c. r._ , .) before this melanchthon had written in a similar vein of compromise to aepinus and his colleague, john gartz. "i wish," said he in a letter of april , , "that there would be an amnesty between you in this entire strife" about the descent of christ. "let us cultivate peace with one another, and cover up certain wounds of ours, lest sadder disputations originate." ( , ; compare , .) in the following year the hamburg council, acting on the advice of melanchthon, deposed and expelled the leaders of the opposition to aepinus, which, however, was not intended as a decision in favor of the doctrine of aepinus, but merely as a measure to restore peace and silence in the city. . other participants in this controversy. though the controversy was suppressed in hamburg, and aepinus died may , , the theological questions involved were not settled, nor had all of the advocates of the views set forth by aepinus disappeared from the scene. even such theologians as westphal, flacius, gallus, and osiander were partly agreed with him. osiander says in an opinion: "i am asked whether the descent of christ pertains to the satisfaction made for us or only to his triumph over the enemies. i answer briefly that the descent of christ into hell pertained to the satisfaction he merited for us as well as to the triumph over the enemies, just as his death on the cross does not belong to the one only, but to both.... thus by descending into hell he rendered satisfaction for us who merited hell, according to ps. ." on the other hand, a synod held july , , at greifswald made it a point expressly to deny that the descent of christ involved any suffering of his soul, or that it was of an expiatory nature, or that this article referred to the anguish of his soul before his death, or that it was identical with his burial. they affirmed the teaching of luther, _viz._, that the entire christ, god and man, body and soul, descended into hell after his burial and before his resurrection, etc. (frank, f.; .) furthermore, in a letter to john parsimonius, court-preacher in stuttgart, dated february , john matsperger of augsburg taught that, in the article of the descent of christ, the word "hell" must not be taken figuratively for torments, death, burial, etc., but literally, as the kingdom of satan and the place of the damned spirits and souls wherever that might be, that the entire christ descended into this place according to both divinity and humanity, with his body and soul, and not only with the latter, while the former remained in the grave; that this occurred immediately after his vivification or the reunion of body and soul in the grave and before his resurrection; that the descent was accomplished in an instant, _viz._, in the moment after his vivification and before his resurrection; and that christ descended, not to suffer, but, as a triumphant victor, to destroy the portals of hell for all believers. parsimonius, too, maintained that christ did not in any way suffer after his death, but denied emphatically that "hell" was a definite physical locality or place in space, and that the descent involved a local motion of the body. brenz assented to the views of parsimonius, and the preachers of augsburg also assented to them. in order to check his zeal against his opponents, matsperger was deposed and imprisoned. (frank, f.) such being the situation within the lutheran church concerning the questions involved in the hamburg controversy, which by the way, had been mentioned also in the imperial instruction for the diet at augsburg, , the _formula of concord_ considered it advisable to pass also on this matter. it did so, in article ix, by simply reproducing what luther had taught in the sermon referred to above. here we read: "we simply believe that the entire person, god and man after the burial, descended into hell, conquered the devil, destroyed the power of hell and took from the devil all his might." ( , .) "but how this occurred we should [not curiously investigate, but] reserve until the other world, where not only this point [this mystery], but also still others will be revealed, which we here simply believe, and cannot comprehend with our blind reason." ( , .) tschackert remarks: "ever since [the adoption of the ninth article of the _formula of concord_] lutheran theology has regarded the descent of christ as the beginning of the state of exaltation of the human nature of the god-man." ( .) xx. the eleventh article of the formula of concord: on predestination. . why article xi was embodied in the formula. the reason why article xi was embodied in the _formula of concord_ is stated in the opening paragraph of this article: "although among the theologians of the _augsburg confession_ there has not occurred as yet any public dissension whatever concerning the eternal election of the children of god that has caused offense, and has become wide-spread, yet since this article has been brought into very painful controversy in other places, and even among our theologians there has been some agitation concerning it; moreover, since the same expressions were not always employed concerning it by the theologians: therefore in order, by the aid of divine grace, to prevent disagreement and separation on its account in the future among our successors, we, as much as in us lies, have desired also to present an explanation of the same here, so that every one may know what is our unanimous doctrine, faith, and confession also concerning this article." ( , .) the statements contained in these introductory remarks are in agreement with the historical facts. for, while serious dissensions pertaining to election did occur in reformed countries, the lutheran church, ever since the great conflict with erasmus on free will, in had not been disturbed by any general, public, and offensive controversy on this question, neither _ad intra_ among themselves, nor _ad extra_ with the calvinists. hence the chief purpose for embodying article xi in the _formula_ was not to settle past or present disputes, but rather, as stated in the paragraph quoted, to be of service in avoiding future differences and conflicts. this earnest concern for the future peace of our church, as well as for the maintenance of its doctrinal purity, was partly due to apprehensions, which, indeed, were not without foundation. as a matter of fact, long before the _formula_ was drafted, the theological atmosphere was surcharged with polemical possibilities and probabilities regarding predestination,--a doctrine which is simple enough as long as faith adheres to the plain word of god, without making rationalistic and sophistical inferences, but which in public controversies has always proved to be a most intricate, crucial, and dangerous question. calvin and his adherents boldly rejected the universality of god's grace, of christ's redemption, and of the spirit's efficacious operation through the means of grace, and taught that, in the last analysis, also the eternal doom of the damned was solely due to an absolute decree of divine reprobation (in their estimation the logical complement of election), and this at the very time when they pretended adherence to the _augsburg confession_ and were making heavy inroads into lutheran territory with their doctrine concerning the lord's supper and the person of christ,--which in itself was sufficient reason for a public discussion and determined resentment of their absolute predestinarianism. the synergists, on the other hand, had long ago been busy explaining that the only way to escape the stoic dogma of calvinism, and to account for the difference why some are accepted and elected, while the rest are rejected, was to assume a different conduct in man--_aliqua actio dissimilis in homine_. and as for their lutheran opponents, it cannot be denied that some of their statements were not always sufficiently guarded to preclude all misapprehensions and false inferences. thus controversial material had been everywhere heaped up in considerable quantities. considering these factors, which for decades had been making for a theological storm, one may feel rather surprised that a controversy on predestination had not arisen long ago. tschackert says: "they [the lutheran theologians] evidently feared an endless debate if the intricate question concerning predestination were made a subject of discussion." ( .) sooner or later, however, the conflict was bound to come with dire results for the church, unless provisions were made to escape it, or to meet it in the proper way. well aware of this entire critical situation and the imminent dangers lurking therein, the framers of the _formula of concord_ wisely resolved to embody in it also an article on election in order to clear the theological atmosphere, maintain the divine truth, ward off a future controversy, and insure the peace of our church. . unguarded statements of anti-synergists. that the occasional dissimilar and inadequate references to eternal election and related subjects made by some opponents of the synergists were a matter of grave concern to the authors of the _formula of concord_ appears from the passage quoted from article xi, enumerating, among the reasons why the article on predestination was embodied in the _formula_, also the fact that "the same expressions were not always employed concerning it [eternal election] by the theologians." these theologians had staunchly defended the _sola gratia_ doctrine, but not always without some stumbling in their language. in their expositions they had occasionally employed phrases which, especially when torn from their context, admitted a synergistic or calvinistic interpretation. the framers of the _formula_ probably had in mind such inadequate and unguarded statements of bucer, amsdorf, and others as the following. bucer had written: "the scriptures do not hesitate to say that god delivers some men into a reprobate mind and drives them to perdition. why, then, is it improper to say that god has afore-determined to deliver these into a reprobate mind and to drive them to perdition? _scriptura non veretur dicere, deum tradere quosdam homines in sensum reprobum et agere in perniciem. quid igitur indignum deo, dicere, etiam statuisse antea, ut illos in sensum reprobum traderet et ageret in perniciem?_" (frank , .) the _formula of concord_, however, is careful to explain: "moreover, it is to be diligently considered that when god punishes sin with sins, that is, when he afterwards punishes with obduracy and blindness those who had been converted, because of their subsequent security, impenitence, and wilful sins this should not be interpreted to mean _that it never had been god's good pleasure_ that such persons should come to the knowledge of the truth and be saved." ( , .) brenz had said: "to the one of the entire mass of the human race god gives faith in christ, whereby he is justified and saved, while he leaves the other in his incredulity that he may perish. _deus ex universa generis humani massa alteri quidem donat fidem in christum, qua iustificetur et salvetur, alterum autem relinquit in sua incredulitate, ut pereat_." (frank , .) again: it was god's will to elect jacob and to leave esau in his sin. what is said of these two must be understood of the election and rejection of all men in general. "_potuisset deus optimo iure ambos abiicere;... sed sic proposuerat deus, sic visum est deo, sic erat voluntas dei, sic erat bene placitum dei, ut iacobum eligeret, esau autem in peccato suo relinqueret; quod de his duobus dictum est, hoc intelligendum erit generaliter de omnium hominum electione et abiectione_." ( .) hesshusius: "in this respect god does not will that all be saved, for he has not elected all. _hoc respectu deus non vult, ut omnes salventur; non enim omnes elegit_." (schluesselburg , . .) such statements, when torn from their context, gave color to the inference that god's grace was not universal. the _formula of concord_, therefore, carefully urges that god earnestly endeavors to save all men, also those who are finally lost, and that man alone is the cause of his damnation. in his _sententia de declaratione victorini_ of nicholas amsdorf said: "god has but one mode of working in all creatures.... therefore god works in the same way in man who has a will and intellect as in all other creatures, rocks and blocks included, _viz._, through his willing and saying alone.... as rocks and blocks are in the power of god, so and in the same manner man's will and intellect are in the will of god, so that man can will and choose absolutely nothing else than what god wills and says, be it from grace or from wrath. _non est nisi unus modus agendi dei cum omnibus creaturis.... quare eodem modo cum homine volente et intelligente agit deus, quemadmodum cum omnibus creaturis reliquis, lapide et trunco, per solum suum velle et dicere.... sicut lapides et trunci sunt in potestate dei, ita et eodem modo voluntas et intellectus hominis sunt in voluntate dei, ut homo nihil prorsus velle et eligere possit nisi id, quod vult et dicit deus, sive ex gratia, sive ex ira, derelinquens eum in manu consilii eius_." (schlb. , ; gieseler , , ; frank , .) this, too, was not embodied in the _formula of concord_, which teaches that, although man before his conversion has no mode of working anything good in spiritual things, god nevertheless has a different way of working in rational creatures than in irrational and that man is not coerced, neither in his sinning nor in his conversion. ( , ff.) . synergistic predestination. the connection between the doctrines of conversion and election is most intimate. a correct presentation of the former naturally leads to a correct presentation of the latter, and vice versa. hence melanchthon, the father of synergism in conversion, was also the author of a synergistic predestination. in his first period he speaks of predestination as luther did, but, as frank puts it, "with less of mysticism conformably to reason, following the same line of thought as zwingli (_mit weniger mystik, auf verstandesmaessige, zwinglis ausfuehrungen aehnliche weise_." [transcriber: sic on punctuation] ( , ; _c. r._ , . .) in reality he probably had never fully grasped the truly religious and evangelical view of luther, which, indeed, would account for his later synergistic deviations as well as for the charges of stoicism he preferred against luther. after abandoning his former doctrine, he, as a rule, was noncommittal as to his exact views on election. but whenever he ventured an opinion, it savored of synergism. september , , he wrote to brenz: "but in the entire _apology_ i have avoided that long and inexplicable disputation concerning predestination. everywhere i speak as though predestination follows our faith and works. and this i do intentionally, for i do not wish to perturb consciences with these inexplicable labyrinths. _sed ego in tota apologia fugi illam longam et inexplicabilem disputationem de praedestinatione. ubique sic loquor, quasi praedestinatio sequatur nostram fidem et opera. ac facio hoc certo consilio; non enim volo conscientias perturbare illis inexplicabilibus labyrinthis_." (_c. r._ , .) in the third, revised edition of his _explanation of the epistle to the romans_, , he suggests "that divine compassion is truly the cause of election, but that there is some cause also in him who accepts, namely, in as far as he does not repudiate the grace offered. _verecundius est, quod aliquamdiu placuit augustino, misericordiam dei vere causam electionis esse, sed tamen eatenus aliquam causam in accipiente esse, quatenus promissionem oblatam non repudiat, quia malum ex nobis est_." (gieseler , , ; seeberg , , .) in an addition to his _loci_ in , melanchthon again speaks of a cause of justification and election residing in man, in order to harmonize the statements that the promise of the gospel is both gratis and universal. (_c. r._ , .) in the _loci_ edition of we read: "god elected because he had decreed to call us to the knowledge of his son, and desires his will and benefits to be known to the human race. he therefore approves and elected those who obey the call. _elegit deus, quia vocare nos ad filii agnitionem decrevit et vult generi humano suam voluntatem et sua beneficia innotescere. approbat igitur ac elegit obtemperantes vocationi_." ( , .) the bold synergistic views concerning conversion later on developed by melanchthon plainly involve the doctrine that there must be in man a cause of discrimination why some are elected while others are rejected. in his _loci_ of he had written: "since the promise is universal, and since there are no contradictory wills in god, some cause of discrimination must be in us why saul is rejected and david accepted (_cur saul abiiciatur david recipiatur_), that is, there must be some dissimilar action in these two." ( , .) self-evidently melanchthon would not have hesitated to replace the phrase "why saul was rejected and david accepted," with "why saul was rejected and david elected." melanchthon held that the sole alternative of and hence the only escape from, the doctrine of absolute necessity (_stoica anagke_) and from the absolute decree, which makes god responsible also for sin and eternal damnation, was the synergistic assumption of man's "ability to apply himself to grace--_facultas applicandi se ad gratiam_." accordingly, as he dubbed those who opposed his calvinizing views on the lord's supper as "bread-worshipers," so he stigmatized as stoics all lutherans who opposed his synergistic tendencies. (_c. r._ , . . ; , . . ; , .) seeberg summarizes melanchthon's doctrine as follows: "grace alone saves, but it saves by imparting to man the freedom to decide for himself. this synergistic element reappears in his doctrine of election." ( , , .) "god elects all men who desire to believe." (_grundriss_, .) naturally the synergists of wittenberg and other places followed master philip also in the doctrine of election. in , john pfeffinger declared in his _quaestiones quinque_ (extensively quoted from in the chapter on the synergistic controversy), thesis : "if the will were idle or purely passive [in conversion], there would be no distinction between the pious and the impious, or the elect and the damned, as between saul and david, between judas and peter. god would become a respecter of persons and the author of contumacy in the wicked and damned. moreover, contradictory wills would be ascribed to god which conflicts with the entire scripture. hence it follows that there is in us some cause why some assent while others do not assent." thesis : "for we are elected and received because we believe in the son. (_ideo enim electi sumus et recepti, quia credimus in filium_.) but our apprehension must concur. for since the promise of grace is universal, and we must obey the promise, it follows that between the elect and the rejected some difference must be inferred from our will, _viz._, that those are rejected who resist the promise while contrariwise those are accepted who embrace the promise." the synergists argued: if in every respect grace alone is the cause of our salvation, conversion, and election, grace cannot be universal. or, since man's contempt of god's word is the cause of his reprobation, man's acceptance of god's grace must be regarded as a cause of his election. joachim ernest of anhalt, for instance, in a letter to landgrave william of hesse, dated april , , criticized the _formula of concord_ for not allowing and admitting this argument. (frank , . .) . calvinistic predestination. while the synergists, in answering the question why only some are saved, denied the _sola gratia_ and taught a conversion and predestination conditioned by the conduct of man, john calvin and his adherents, on the other hand, made rapid progress in the opposite direction, developing with increasing clearness and boldness an absolute, bifurcated predestination, _i.e._, a capricious election to eternal damnation as well as to salvation, and in accordance therewith denied the universality of god's grace, of christ's redemption, and of the efficacious operation of the holy spirit through the means of grace. in his "_institutio religionis christianae_, instruction in the christian religion," of which the first edition appeared , the second in , and the third in , calvin taught that god created and foreordained some to eternal life, others to eternal damnation. man's election means that he has been created for eternal life, man's reprobation, that he has been created for eternal damnation. we read (_lib_. , cap. , ): "_praedestinationem vocamus aeternum dei decretum, quo apud se constitutum habuit, quid de unoquoque homine fieri vellet. non enim pari conditione creantur omnes; sed aliis vita aeterna, aliis damnatio aeterna praeordinatur. itaque prout in alterutrum finem quisque conditus est, ita vel ad vitam, vel ad mortem praedestinatum dicimus_." (tholuck, _calvini institutio_ , .) in the edition of calvin says that eternal election illustrates the grace of god by showing "that he does not adopt all promiscuously unto the hope of salvation, but bestows on some what he denies to others--_quod non omnes promiscue adoptat in spem salutis, sed dat aliis, quod aliis negat_." (gieseler , , .) again: "i certainly admit that all the sons of adam have fallen by the will of god into the miserable condition of bondage, in which they are now fettered; for, as i said in the beginning, one must always finally go back to the decision of the divine will alone, whose cause is hidden in itself. _fateor sane, in hanc qua nunc illigati sunt conditionis miseriam dei voluntate cecidisse universos filios adam; atque id est, quod principio dicebam, redeundum tandem semper esse ad solum divinae voluntatis arbitrium, cuius causa sit in ipso abscondita_." ( .) calvin's successor in geneva, theodore beza, was also a strict supralapsarian. at the colloquy of moempelgard (montbeliard), , in disputing with andreae, he defended the proposition "that adam had indeed of his own accord fallen into these calamities, yet, nevertheless, not only according to the prescience, but also according to the ordination and decree of god--_sponte quidem, sed tamen non modo praesciente, sed etiam iuste ordinante et decernente deo_." ( .) "there never has been, nor is, nor will be a time," said he, "when god has wished, wishes, or will wish, to have compassion on every individual person. _nullum tempus fuit vel est vel erit, quo voluerit, velit aut voliturus sit deus singulorum misereri_." (pieper, _dogm_. , . .) in foisting his doctrine of election on the reformed churches, calvin met with at least some opposition. the words in the paragraph of the _formula of concord_ quoted above: "yet, since this article [of predestination] has been brought into very painful controversy in other places," probably refer to the conflicts in geneva and switzerland. october , , jerome bolsec [a carmelite in paris, secretly spread pelagianism in geneva; sided with the protestants in paris and orleans after his banishment from geneva; reembraced romanism when persecution set in; wrote against calvin and beza, died ] was imprisoned in geneva because of his opposition to calvin's doctrine of predestination. melanchthon remarks in a letter of february , : "laelius [socinus] wrote me that in geneva the struggle concerning the stoic necessity is so great that a certain one who dissented from zeno [calvin] was incarcerated. what a miserable affair! the doctrine of salvation is obscured by disputations foreign to it." (_c. r._ , .) although the german cantons (zurich, bern, basel) advised moderation, bolsec was banished from geneva, with the result however, that he continued his agitation against calvin in other parts of switzerland. in bern all discussions on predestination were prohibited by the city council. calvin complained in a letter of september , : "the preachers of bern publicly declare that i am a heretic worse than all the papists." (gieseler , , .) january , , the council of bern renewed its decree against public doctrinal discussions, notably those on predestination--"_principalement touchant la matiere de la divine predestination, qui nous semble non etre necessaire_," etc. ( .) later on the doctrine of calvin was opposed by the arminians from semi-pelagian principles. . calvinistic confessions. the essential features of calvin's doctrine of predestination were embodied in most of the reformed confessions. the _consensus genevensis_ of january , , written by calvin against albert pighius [a fanatical defender of popery against luther, bucer, calvin; died december , ] and adopted by the pastors of geneva, is entitled: "_concerning god's eternal predestination_, by which he has elected some to salvation and left theothers to their perdition--_qua in salutem alios ex hominibus elegit, alios suo exitio reliquit_." (niemeyer, _collectio confessionum_, . .) the _confessio belgica_, of , and the _confessio gallicana_, of , teach the same absolute predestinarianism. in article xvi of the belgic confession we read: in predestination god proved himself to be what he is in reality, _viz._, merciful and just. "merciful by liberating and saving from damnation and perdition those whom ... he elected; just, by leaving the others in their fall and in the perdition into which they precipitated themselves. _iustum vero, alios in illo suo lapsu et perditione relinquendo, in quam sese ipsi praecipites dederunt_." (niemeyer, .) the _gallic confession_ [prepared by calvin and his pupil, de chandieu; approved by a synod at paris ; delivered by beza to charles ix, , translated into german , and into latin, ; adopted by the synod of la rochelle] maintains that god elected some but left the others in their corruption and damnation. in article xii we read: "we believe that from this corruption and general damnation in which all men are plunged, god, according to his eternal and immutable counsel, calls those whom he has chosen by his goodness and mercy alone in our lord jesus christ, without consideration of their works, to display in them the riches of his mercy, leaving the rest in this same corruption and condemnation to show in them his justice. _credimus ex hac corruptione et damnatione universali, in qua omnes homines natura sunt submersi, deum alios quidem eripere, quos videlicet aeterno et immutabili suo consilio sola sua bonitate et misericordia, nulloque operum ipsorum respectu in iesu christo elegit; alios vero in ea corruptione et damnatione relinquere, in quibus nimirum iuste suo tempore damnandis iustitiam suam demonstret, sicut in aliis divitias misericordiae suae declarat_." (niemeyer, ; schaff , .) the _formula consensus helveticae_ of says, canon : "as from eternity christ was elected head, leader, and heir of all those who in time are saved by his grace, thus also in the time of the new covenant he has been the bondsman for those only who by eternal election were given to him to be his peculiar people, seed, and heredity. _sicut christus ab aeterno electus est ut caput, princeps et haeres omnium eorum, qui in tempore per gratiam eius salvantur, ita etiam in tempore novi foederis sponsor factus est pro iis solis qui per aeternam electionem dati ipsi sunt ut populus peculii, semen et haereditas eius_," etc. (niemeyer, .) the same calvinistic doctrines were subsequently embodied in the _canons of the synod of dort_, promulgated may , , and in the _westminster confession of faith_, published . in the former we read: "that some receive the gift of faith from god, and others do not receive it, proceeds from god's eternal election.... according to his just judgment he leaves the non-elect to their own wickedness and obduracy." (schaff , .) "the elect, in due time, though in various degrees and in different measures, attain the assurance of this eternal and unchangeable election, not by inquisitively prying into the secret and deep things of god, but by observing in themselves, with a spiritual joy and holy pleasure, the infallible fruits of election pointed out in the word of god, such as a true faith in christ, filial fear, a godly sorrow for sin, a hungering and thirsting after righteousness, etc." ( .) "not all, but some only, are elected, while others are passed by in the eternal decree; whom god, out of his sovereign, most just, irreprehensible, and unchangeable good pleasure, hath decreed to leave in the common misery into which they have wilfully plunged themselves, and not to bestow upon them saving faith and the grace of conversion." ... ( .) "for this was the sovereign counsel and most gracious will and purpose of god the father, that the quickening and saving efficacy of the most precious death of his son should extend to all the elect, for bestowing _upon them alone_ the gift of justifying faith, thereby to bring them infallibly to salvation; that is, it was the will of god that christ by the blood of the cross whereby he confirmed the new covenant should effectually redeem out of every people, tribe, nation, and language all those, _and those only_, who were from eternity chosen to salvation, and given to him by the father." ( .) "but god, who is rich in mercy, according to his unchangeable purpose of election, does not _wholly_ withdraw the holy spirit from his own people, even in their melancholy falls, nor suffer them to proceed so far as to lose the grace of adoption and forfeit the state of justification," etc. (schaff , ; niemeyer, .) the _westminster confession_ declares: "by the decree of god, for the manifestation of his glory, some men and angels are predestinated unto everlasting life, and others foreordained to everlasting death." (schaff , .) "as god hath appointed the elect unto glory, so hath he, by the eternal and most free purpose of his will, foreordained all the means thereunto. wherefore they who are elected being fallen in adam, are redeemed by christ are effectually called unto faith in christ by his spirit working in due season; are justified, adopted, sanctified, and kept by his power through faith unto salvation. neither are any other redeemed by christ, effectually called, justified, adopted, sanctified, and saved but the elect only." ( .) "the rest of mankind god was pleased, according to the unsearchable counsel of his own will, whereby he extends or withholds mercy as he pleases for the glory of his sovereign power over his creatures, _to pass by_, and to ordain them to dishonor and wrath for their sin, to the praise of his glorious justice." ( ; niemeyer, _appendix_ . .) . marbach and zanchi in strassburg. in view of the situation portrayed in the preceding paragraphs, it is certainly remarkable that a general public controversy, particularly with the calvinists and synergists had not been inaugurated long before the _formula of concord_ was able to write that such a conflict had not yet occurred. surely the powder required for a predestinarian conflagration was everywhere stored up in considerable quantities, within as well as without the lutheran church. nor was a local skirmish lacking which might have served as the spark and been welcomed as a signal for a general attack. it was the conflict between marbach and zanchi, probably referred to by the words quoted above from article xi: "something of it [of a discussion concerning eternal election] has been mooted also among our theologians." this controversy took place from to , at strassburg, where lutheranism and calvinism came into immediate contact. in strassburg had adopted the _wittenberg concord_ and with it the _augsburg confession_ which since took the place of the _tetrapolitana_ delivered to emperor charles at the diet of augsburg, . the efficient and zealous leader in lutheranizing the city was john marbach a graduate of wittenberg and, together with mathesius, a former guest at luther's table. he was born in and labored in strassburg from to , the year of his death. he had bucer's catechism replaced by luther's, and entered the public controversy against the calvinists with a publication entitled, _concerning the lord's supper, against the sacramentarians_, which defends the omnipresence of christ also according to his human nature. in his efforts to lutheranize the city, marbach was opposed by the crypto-calvinist jerome zanchi (born , died ), a converted italian and a pupil of peter martyr [born september , ; won for protestantism by reading books of bucer, zwingli, and others; professor, first in strassburg, in oxford; compelled to return to the continent (strassburg and zurich) by bloody mary; died november , , when just about to write a book against brenz]. from to zanchi was professor of old testament exegesis in strassburg. though he had signed the _augsburg confession_, he was and remained a rigid calvinist, both with respect to the doctrine of predestination and that of the lord's supper, but withheld his public dissent until about . it was the calvinistic doctrine of the perseverance of the saints, according to which grace once received cannot be lost, upon which zanchi now laid especial emphasis. according to loescher (_historia motuum_ , ) he taught: " . to the elect in this world faith is given by god only once. . the elect who have once been endowed with true faith ... can never again lose faith altogether. . the elect never sin with their whole mind or their entire will. . when peter denied christ, he, indeed, lacked the confession of the mouth, but not the faith of the heart. _ . electis in hoc saeculo semel tantum vera fides a deo datur. . electi semel vera fide donati christoque per spiritum sanctum insiti fidem prorsus amittere ... non possunt. . in electis regeneratis duo sunt homines, interior et exterior. ii, quum peccant, secundum tantum hominem exteriorem, i.e., ea tantum parte, qua non sunt regeniti, peccant; secundum vero interiorem hominem nolunt peccatum et condelectantur legi dei; quare non toto animo aut plena voluntate peccant. . petrum, quum negavit christum, defecit quidem fidei confessio in ore sed non defecit fides in corde_." (tschackert ; frank , .) this tenet, that believers can neither lose their faith nor be eternally lost, had been plainly rejected by luther. in the _smalcald articles_ we read: "on the other hand, if certain sectarists would arise, some of whom are perhaps already extant, and in the time of the insurrection [of the peasants, ] came to my own view, holding that all those who had once received the spirit or the forgiveness of sins, or had become believers, even though they should afterwards sin, would still remain in the faith, and such sin would not harm them, and hence crying thus: 'do whatever you please; if you believe, it all amounts to nothing: faith blots out all sins,' etc.--they say, besides, that if any one sins after he has received faith and the spirit, he never truly had the spirit and faith: i have had before me many such insane men, and i fear that in some such a devil is still remaining [hiding and dwelling]. it is, accordingly, necessary to know and to teach that when holy men, still having and feeling original sin, also daily repenting of and striving with it, happen to fall into manifest sins, as david into adultery, murder, and blasphemy, that then faith and the holy ghost has departed from them. for the holy ghost does not permit sin to have dominion, to gain the upper hand, so as to be accomplished, but represses and restrains it so that it must not do what it wishes. but if it does what it wishes, the holy ghost and faith are not present. for st. john says, ep. , : 'whosoever is born of god doth not commit sin,... and he cannot sin.' and yet it is also the truth when the same st. john says, ep. , : 'if we say that we have no sin, we deceive ourselves and the truth is not in us.'" ( , f.) in an opinion of march , , melanchthon remarks that about some antinomians maintained and argued "that, since in this life sin remains in saints, they remain holy and retain the holy spirit and salvation even when they commit adultery and other sins against their conscience.... there are many at many places who are imbued with this error [that righteousness, holy spirit, and sins against the conscience can remain in a man at the same time], regard themselves holy although they live and persevere in sins against their consciences." (_c. r._ , . . ; , .) the perseverance of saints as taught by zanchi was the point to which marbach immediately took exception. a long discussion followed, which was finally settled by the _strassburg formula of concord_ of , outside theologians participating and acting as arbiters. this _formula_, which was probably prepared by jacob andreae, treated in its first article the lord's supper; in its second, predestination. it rejected the doctrine that, once received, faith cannot be lost, and prescribed the _wittenberg concord_ of as the doctrinal rule regarding the holy supper. the document was signed by both parties, zanchi stating over his signature: "_hanc doctrinae formam ut piam agnosco, ita eam recipio_." evidently his mental reservation was that he be permitted to withdraw from it in as far as he did not regard it as pious. later zanchi declared openly that he had subscribed the _formula_ only conditionally. soon after his subscription he left strassburg, serving till as preacher of a reformed italian congregation in chiavenna, till as professor in the reformed university of heidelberg, and till as professor in neustadt. he died at heidelberg as professor emeritus november , . marbach continued his work at strassburg, and was active also in promoting the cause of the _formula of concord_. his controversy with zanchi, though of a local character, may be regarded as the immediate cause for adding article xi. the thorough lutheranizing of the city was completed by pappus, a pupil of marbach. in strassburg adopted the _formula of concord_. . the strassburg formula. the _strassburg formula of concord_ sets forth the scriptural and peculiarly lutheran point of view in the doctrine of election, according to which a christian, in order to attain to a truly divine assurance of his election and final salvation, is to consider predestination not _a priori_, but _a posteriori_. that is to say, he is not to speculate on the act of eternal election as such, but to consider it as manifested to him in christ and the gospel of christ. judging from his own false conception of predestination, calvin remarked that the _strassburg formula_ did not deny but rather veiled, the doctrine of election,--a stricture frequently made also on article xi of the _formula of concord_, whose truly scriptural and evangelical view of election the reformed have never fully grasped and realized. the _strassburg formula_ taught that, in accordance with rom. , , the doctrine of predestination must be presented so as not to bring it into conflict with the doctrines of repentance and justification nor to deprive alarmed consciences of the consolation of the gospel, nor in any way to violate the truth that the only cause of our salvation is the grace of god alone; that the consolation afforded by election, especially in tribulations (that no one shall pluck us out of the hands of christ), remains firm and solid only as long as the universality of god's promises is kept inviolate, that christ died and earned salvation for all, and earnestly invites all to partake of it by faith, which is the gift of grace, and which alone receives the salvation proffered to all; that the reason why the gift of faith is not bestowed upon all men, though christ seriously invites all to come to him, is a mystery known to god alone, which human reason cannot fathom; that the will of god proposed in christ and revealed in the bible, to which all men are directed, and in which it is most safe to acquiesce, is not contradictory of the hidden will of god. (loescher, _hist mot_. , ; frank , . ; tschackert, .) particularly with respect to the "mystery," the _strassburg formula_ says: "the fact that this grace or this gift of faith is not given by god to all when he calls all to himself, and, according to his infinite goodness, certainly calls earnestly: 'come unto the marriage, for all things are now ready,' is a sealed mystery known to god alone, past finding out for human reason; a secret that must be contemplated with fear and be adored, as it is written: 'o the depth of the riches both of the wisdom and knowledge of god! how unsearchable are his judgments, and his ways past finding out!' rom. , . and christ gives thanks to the father because he has hid these things from the wise and prudent and revealed them unto babes. matt. , . troubled consciences, however, must not take offense at this hidden way of the divine will but look upon the will of god revealed in christ, who calls all sinners to himself." this was also the teaching of the contemporary theologians. moerlin wrote: "god has revealed to us that he will save only those who believe in christ, and that unbelief is chargeable to us. hidden, however, are god's judgments--why he converts paul but does not convert caiaphas; why he receives fallen peter again and abandons judas to despair." chemnitz: "why, then, is it that god does not put such faith into the heart of judas so that he, too, might have believed and been saved through christ? here we must leave off questioning and say, rom. : 'o the depth!'... we cannot and must not search this nor meditate too deeply upon such questions." kirchner: "since, therefore, faith in christ is a special gift of god, why does he not bestow it upon all? answer: we must defer the discussion of this question unto eternal life, and in the mean time be content to know that god does not want us to search his secret judgments, rom. : 'o the depth,' etc." in a similar way chemnitz, selneccer, and kirchner expressed themselves in their _apology of the book of concord_, of , declaring that, "when asked why god does not convert all men, we must answer with the apostle: 'how unsearchable are his judgments and his ways past finding out!' but not ascribe to god the lord the willing and real cause of the reprobation or damnation of the impenitent." (pieper, _dogm_. , f.) . predestination according to article xi of formula of concord. in keeping with her fundamental teaching of _sola gratia_ and _gratia universalis_, according to which god's grace is the only cause of man's salvation, and man's evil will the sole cause of his damnation, the lutheran church holds that eternal election is an election of grace, _i.e._, a predestination to salvation only. god's eternal election, says the _formula of concord_, "does not extend at once over the godly and the wicked, but only over the children of god, who were elected and ordained to eternal life before the foundation of the world was laid, as paul says, eph. , . : 'he hath chosen us in him, having predestinated us unto the adoption of children by jesus christ.'" ( , .) this election, the _formula_ continues, "not only foresees and foreknows the salvation of the elect, but is also, from the gracious will and pleasure of god in christ jesus, a cause which procures, works, helps, and promotes our salvation, and what pertains thereto; and upon this [divine predestination] our salvation is so founded that the gates of hell cannot prevail against it, matt. , , as is written john , : 'neither shall any man pluck my sheep out of my hand,' and again, acts , : 'and as many as were ordained to eternal life believed.'" ( , .) while thus election is a cause of faith and salvation, there is no cause of election in man. the teaching "that not only the mercy of god and the most holy merit of christ but also in us there is a cause of god's election on account of which god has elected us to everlasting life," is rejected by the _formula of concord_ as one of the "blasphemous and dreadful erroneous doctrines whereby all the comfort which they have in the holy gospel and the use of the holy sacraments is taken from christians." ( , f.) concerning the way of considering eternal election, the _formula_ writes: "if we wish to think or speak correctly and profitably concerning eternal election, or the predestination and ordination of the children of god to eternal life, we should accustom ourselves not to speculate concerning the bare, secret, concealed, inscrutable foreknowledge of god, but how the counsel, purpose, and ordination of god in christ jesus, who is the true book of life, is revealed to us through the word, namely, that the entire doctrine concerning the purpose, counsel, will, and ordination of god pertaining to our redemption, call, justification, and salvation should be taken together; as paul treats and has explained this article rom. , f.; eph. , f., as also christ in the parable, matt. , ff." ( , .) while according to the lutheran church election is the cause of faith and salvation, there is no such a thing as an election of wrath or a predestination to sin and damnation, of both of which god is not the cause and author. according to the _formula_ the vessels of mercy are prepared by god alone, but the vessels of dishonor are prepared for damnation, not by god, but by themselves. moreover, god earnestly desires that all men turn from their wicked ways and live. we read: "for all preparation for condemnation is by the devil and man, through sin, and in no respect by god, who does not wish that any man be damned; how, then, should he himself prepare any man for condemnation? for as god is not a cause of sins, so, too, he is no cause of punishment, of damnation; but the only cause of damnation is sin; for the wages of sin is death. rom. , . and as god does not will sin, and has no pleasure in sin, so he does not wish the death of the sinner either, ezek. , , nor has he pleasure in his condemnation. for he is not willing that any one should perish, but that all should come to repentance, pet. , . so, too, it is written in ezek. , ; , : '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,' and st. paul testifies in clear words that from vessels of dishonor vessels of honor may be made by god's power and working, when he writes tim. , : '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,' for he who is to purge himself must first have been unclean, and hence a vessel of dishonor. but concerning the vessels of mercy he says clearly that the lord himself has prepared them for glory, which he does not say concerning the damned, who themselves, and not god, have prepared themselves as vessels of damnation." ( , f.) "hence the apostle distinguishes with special care the work of god, who alone makes vessels of honor, and the work of the devil and of man, who by the instigation of the devil, and not of god, has made himself a vessel of dishonor. for thus it is written, rom. , f.: '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.' here, then, the apostle clearly says that god endured with much long-suffering the vessels of wrath, but does not say that he made them vessels of wrath; for if this had been his will, he would not have required any great long-suffering for it. the fault, however, that they are fitted for destruction belongs to the devil and to men themselves, and not to god." ( , f.) it is man's own fault when he is not converted by the word or afterwards falls away again. we read: "but the reason why not all who hear it [the word of god] believe and are therefore condemned the more deeply, is not because god had begrudged them their salvation; but it is their own fault, as they have heard the word in such a manner as not to learn, but only to despise, blaspheme, and disgrace it, and have resisted the holy ghost, who through the word wished to work in them, as was the case at the time of christ with the pharisees and their adherents." ( , .) "for few receive the word and follow it; the greatest number despise the word, and will not come to the wedding, matt. , ff. the cause of this contempt for the word is not god's foreknowledge [or predestination], but the perverse will of man, which rejects or perverts the means and instrument of the holy ghost, which god offers him through the call, and resists the holy ghost, who wishes to be efficacious, and works through the word, as christ says: 'how often would i have gathered you together, and ye would not!' matt. , . thus many receive the word with joy, but afterwards fall away again, luke , . but the cause is not as though god were unwilling to grant grace for perseverance to those in whom he has begun the good work, for that is contrary to st. paul, phil. , ; but the cause is that they wilfully turn away again from the holy commandment, grieve and embitter the holy ghost, implicate themselves again in the filth of the world, and garnish again the habitation of the heart for the devil. with them the last state is worse than the first." ( f.; , .) it is not because of any deficiency in god that men are lost; for his grace is universal as well as serious and efficacious. the _formula of concord_ declares: "however, that many are called and few chosen is not owing to the fact that the call of god, which is made through the word, had the meaning as though god said: outwardly, through the word, i indeed call to my kingdom all of you to whom i give my word; however, in my heart i do not mean this with respect to all, but only with respect to a few; for it is my will that the greatest part of those whom i call through the word shall not be enlightened nor converted, but be and remain damned, although through the word, in the call, i declare myself to them otherwise. _hoc enim esset deo contradictorias voluntates affingere_. for this would be to assign contradictory wills to god. that is, in this way it would be taught that god, who surely is eternal truth, would be contrary to himself [or say one thing, but revolve another in his heart], while, on the contrary, god [rebukes and] punishes also in men this wickedness, when a person declares himself to one purpose, and thinks and means another in the heart, ps. , ; , f." ( , .) it is a punishment of their previous sins and not a result of god's predestination when sinners are hardened; nor does such hardening signify that it never was god's good pleasure to save them. "moreover," says the _formula_, "it is to be diligently considered that when god punishes sin with sins, that is when he afterwards punishes with obduracy and blindness those who had been converted because of their subsequent security, impenitence, and wilful sins, this should not be interpreted to mean that it never had been god's good pleasure that such persons should come to the knowledge of the truth and be saved. for both these facts are god's revealed will: first, that god will receive into grace all who repent and believe in christ; secondly, that he also will punish those who wilfully turn away from the holy commandment, and again entangle themselves in the filth of the world pet. , , and garnish their hearts for satan, luke , f., and do despite unto the spirit of god, heb. , , and that they shall be hardened, blinded, and eternally condemned if they persist therein." ( , .) "but that god ... hardened pharaoh's heart, namely, that pharaoh always sinned again and again, and became the more obdurate the more he was admonished, that was a punishment of his antecedent sin and horrible tyranny, which in many and manifold ways he practised inhumanly and against the accusations of his heart towards the children of israel. and since god caused his word to be preached and his will to be proclaimed to him, and pharaoh nevertheless wilfully reared up straightway against all admonitions and warnings, god withdrew his hand from him and thus his heart became hardened and obdurate, and god executed his judgment upon him; for he was guilty of nothing else than hell-fire. accordingly, the holy apostle also introduces the example of pharaoh for no other reason than to prove by it the justice of god which he exercises towards the impenitent and despisers of his word; by no means, however, has he intended or understood it to mean that god begrudged salvation to him or any person, but had so ordained him to eternal damnation in his secret counsel that he should not be able, or that it should not be possible for him, to be saved." ( , f.) . agreement of articles xi and ii. in the _formula of concord_, article xi is closely related to most of the other articles particularly to article i, of original sin, and article ii, of free will and conversion. election is to conversion what the concave side of a lens is to the convex. both correspond to each other in every particular. what god does for and in man when he converts, justifies, sanctifies, preserves, and finally glorifies him, he has in eternity resolved to do,--that is one way in which eternal election may be defined. synergists and calvinists, however have always maintained that the second article is in a hopeless conflict with the eleventh. but the truth is, the second fully confirms and corroborates the eleventh, and _vice versa;_ for both maintain the _sola gratia_ as well as the _universalis gratia_. both articles teach that in every respect grace alone is the cause of our conversion and salvation, and that this grace is not confined to some men only, but is a grace for all. both teach that man, though contributing absolutely nothing to his conversion and salvation, is nevertheless the sole cause of his own damnation. both disavow calvinism which denies the universality of grace. both reject synergism, which corrupts grace by teaching a cooperation of man towards his own conversion and salvation. teaching therefore, as they do, the same truths, both articles will and must ever stand and fall together. it was, no doubt, chiefly due to this complete harmony between the second and the eleventh article that after the former (which received its present shape only after repeated changes and additions) had been decided upon the revision of the latter (the eleventh) caused but little delay. (frank , v. .) concerning the alleged conflict between articles ii and xi, we read in schaff's _creeds of christendom:_ "there is an obvious and irreconcilable antagonism between article ii and article xi. they contain not simply opposite truths to be reconciled by theological science, but contradictory assertions, which ought never to be put into a creed. the _formula_ adopts one part of luther's book _de servo arbitrio_, , and rejects the other, which follows with logical necessity. it is augustinian, yea, hyper-augustinian and hyper-calvinistic in the doctrine of human depravity, and anti-augustinian in the doctrine of divine predestination. it endorses the anthropological premise, and denies the theological conclusion. if man is by nature like a stone and block, and unable even to accept the grace of god, as article ii teaches, he can only be converted by an act of almighty power and irresistible grace, which article xi denies. if some men are saved without any cooperation on their part, while others, with the same inability and the same opportunities, are lost, the difference points to a particular predestination and the inscrutable decree of god. on the other hand if god sincerely wills the salvation of all men, as article xi teaches, and yet only a part are actually saved, there must be some difference in the attitude of the saved and the lost towards converting grace, which is denied in article ii. the lutheran system, then, to be consistent, must rectify itself, and develop either from article ii in the direction of augustinianism and calvinism, or from article xi in the direction of synergism and arminianism. the former would be simply returning to luther's original doctrine [?], which he never recalled, though he may have modified it a little; the latter is the path pointed out by melanchthon, and adopted more or less by some of the ablest modern lutherans." ( , . .) prior to schaff, similar charges had been raised by planck, schweizer, heppe, and others, who maintained that article xi suffers from a "theological confusion otherwise not found in the _formula_." apart from other unwarranted assertions in the passage quoted from schaff, the chief charges there raised against the _formula of concord_ are: . that articles xi and ii are contradictory to each other, . that the lutheran church has failed to harmonize the doctrines of _sola gratia_ and _gratia universalis_. however, the first of these strictures is based on gross ignorance of the facts, resulting from a superficial investigation of the articles involved, for the alleged disagreement is purely imaginary. as a matter of fact, no one can read the two articles attentively without being everywhere impressed with their complete harmony. in every possible way article xi excludes synergism, and corroborates the _sola gratia_ doctrine of article ii. and article ii, in turn, nowhere denies, rather everywhere, directly or indirectly, confirms, the universal grace particularly emphasized in article xi. the framers of the _formula_ were well aware of the fact that the least error in the doctrine of free will and conversion was bound to manifest itself also in the doctrine of election, and that perhaps in a form much more difficult to detect. hence article xi was not only intended to be a bulwark against the assaults on the doctrine of grace coming from calvinistic quarters, but also an additional reenforcement of the article of free will against the synergists, in order to prevent a future recrudescence of their errors in the sphere of predestination. its object is clearly to maintain the doctrine of the bible, according to which it is grace alone that saves, a grace which, at the same time, is a grace for all, and thus to steer clear of synergism as well as of calvinism, and forever to close the doors of the lutheran church to every form of these two errors. according to the second article, christians cannot be assured of their election if the doctrine of conversion [by grace alone] is not properly presented. ( , . .) and article xi most emphatically supports article ii in its efforts to weed out every kind of synergistic or romanistic corruption. for here we read: "thus far the mystery of predestination is revealed to us in god's word; and if we abide thereby and cleave thereto, it is a very useful salutary, consolatory doctrine; for it establishes very effectually the article that we are justified and saved without all works and merits of ours, purely out of grace alone, for christ's sake. for before the time of the world, before we existed, yea, before the foundation of the world was laid, when, of course, we could do nothing good, we were according to god's purpose chosen by grace in christ to salvation, rom. , ; tim. , . moreover, all opinions and erroneous doctrines concerning the powers of our natural will are thereby overthrown, because god in his counsel, before the time of the world, decided and ordained that he himself, by the power of his holy ghost, would produce and work in us, through the word, everything that pertains to our conversion." ( , f.; , .) again: "by this doctrine and explanation of the eternal and saving choice of the elect children of god, his own glory is entirely and fully given to god, that in christ he saves us out of pure [and free] mercy, without any merits or good works of ours, according to the purpose of his will, as it is written eph. , f.: 'having predestinated us,'... therefore it is false and wrong when it is taught that not alone the mercy of god and the most holy merit of christ, but that also in us there is a cause of god's predestination on account of which god has chosen us to eternal life." indeed, one of the most exclusive formulations against every possible kind of subtile synergism is found in article xi when it teaches that the reason why some are converted and saved while others are lost, must not be sought in man, _i.e._, in any minor guilt or less faulty conduct toward grace shown by those who are saved, as compared with the guilt and conduct of those who are lost. ( , f.) if, therefore, the argument of the calvinists and synergists that the _sola gratia_ doctrine involves a denial of universal grace were correct, the charge of calvinism would have to be raised against article xi as well as against article ii. in a similar manner the second article confirms the eleventh by corroborating its anti-calvinistic teaching of universal grace and redemption; of man's responsibility for his own damnation; of man's conversion, not by compulsion or coercion, etc. the second article most emphatically teaches the _sola gratia_, but without in any way limiting, violating, or encroaching upon, universal grace. it is not merely opposed to pelagian, semi-pelagian and synergistic errors, but to stoic and calvinistic aberrations as well. while it is not the special object of the second article to set forth the universality of god's grace, its anti-calvinistic attitude is nevertheless everywhere apparent. article ii plainly teaches that "it is not god's will that anyone should be damned, but that all men should be converted to him and be saved eternally. ezek. , : 'as i live.'" ( , .) it teaches that "christ, in whom we are chosen, offers to all men his grace in the word and holy sacraments, and wishes earnestly that it be heard, and has promised that where two or three are gathered together in his name, and are occupied with his holy word, he will be in their midst." ( , .) it maintains that through the gospel the holy ghost offers man grace and salvation, effects conversion through the preaching and hearing of god's word, and is present with this word in order to convert men. ( , ff.; , .) it holds that "all who wish to be saved ought to hear this preaching, because the preaching and hearing of god's word are the instruments of the holy ghost, by, with, and through which he desires to work efficaciously, and to convert men to god, and to work in them both to will and to do." ( , ff.) it admonishes that no one should doubt that the power and efficacy of the holy ghost is present with, and efficacious in, the word when it is preached purely and listened to attentively, and that we should base our certainty concerning the presence, operation, and gifts of the holy ghost not on our feeling, but on the promise that the word of god preached and heard is truly an office and work of the holy ghost, by which he is certainly efficacious and works in our hearts, cor. , ff.; , ff." [tr. note: sic on punctuation] ( , .) it asserts that men who refuse to hear the word of god are not converted because they despised the instrument of the holy spirit and would not hear ( , ); that god does not force men to become godly; that those who always resist the holy ghost and persistently oppose the known truth are not converted ( , ). if, therefore, the inference were correct that the doctrine of universal grace involved a denial of the _sola gratia_, then the charge of synergism would have to be raised against article ii as well as against article xi. both articles will always stand and fall together; for both teach that the grace of god is the only cause of our conversion and salvation, and that this grace is truly universal. . mystery in doctrine of grace. the second charge raised by calvinists and synergists against the _formula of concord_ is its failure to harmonize "logically" what they term "contradictory doctrines": _sola gratia_ and _universalis gratia_, --a stricture which must be characterized as flowing from rationalistic premises, mistaking a divine mystery for a real contradiction, and in reality directed against the clear word of god itself. says schaff, who also in this point voices the views of calvinists as well as synergists: "the _formula of concord_ sanctioned a compromise between augustinianism and universalism, or between the original luther and the later melanchthon, by teaching both the absolute inability of man and the universality of divine grace, without an attempt to solve these contradictory positions." ( .) "thus the particularism of election and the universalism of vocation, the absolute inability of fallen man, and the guilt of the unbeliever for rejecting what he cannot accept, are illogically combined." ( , .) the real charge here raised against the _formula of concord_ is, that it fails to modify the doctrines of _sola gratia_ or _universalis gratia_ in a manner satisfactory to the demands of human reason; for synergists and calvinists are agreed that, in the interest of rational harmony, one or the other must be abandoned, either _universalis gratia seria et efficax_, or _sola gratia_. in judging of the charge in question, it should not be overlooked that, according to the _formula of concord_, all christians, theologians included, are bound to derive their entire doctrine from the bible alone; that matters of faith must be decided exclusively by clear passages of holy scripture, that human reason ought not in any point to criticize and lord it over the infallible word of god; that reason must be subjected to the obedience of christ, and dare not hinder faith in believing the divine testimonies even when they seemingly contradict each other. we are not commanded to harmonize, says the _formula_, but to believe, confess, defend, and faithfully to adhere to the teachings of the bible. ( , ff.) in the doctrine of conversion and salvation, therefore, lutherans confess both the _sola gratia_ and the _universalis gratia_, because they are convinced that both are clearly taught in the bible, and that to reject or modify either of them would amount to a criticism of the word of god, and hence of god himself. synergists differ from lutherans, not in maintaining universal grace (which in reality they deny as to intention as well as extension, for they corrupt the scriptural content of grace by making it dependent on man's conduct, and thereby limit its extension to such only as comply with its conditions), but in denying the _sola gratia_, and teaching that the will of man enters conversion as a factor alongside of grace. and calvinists differ from lutherans not in maintaining the _sola gratia_, but in denying universal grace. but while, in accordance with the clear word of god, faithfully adhering to both the _sola gratia_ and _universalis gratia_, and firmly maintaining that whoever is saved is saved by grace alone, and whoever is lost is lost through his own fault alone, the _formula of concord_ at the same time fully acknowledges the difficulty presenting itself to human reason when we hold fast to this teaching. in particular, it admits that the question, not answered in the bible, _viz_., why some are saved while others are lost, embraces a mystery which we lack the means and ability of solving, as well as the data. accordingly, the _formula_ also makes no efforts whatever to harmonize them, but rather discountenances and warns against all attempts to cater to human reason in this respect, and insists that both doctrines be maintained intact and taught conjointly. lutherans are fully satisfied that here every effort at rational harmonization cannot but lead either to calvinistic corruption of universal grace or to synergistic modification of _sola gratia_. thus the lutheran church not only admits, but zealously guards, the mystery contained in the doctrine of grace and election. it distinguishes between god in as far as he is known and not known; in as far as he has revealed himself, and in as far as he is still hidden to us, but as we shall learn to know him hereafter. the truths which may be known concerning god are contained in the gospel, revealed in the bible. the things still hidden from us include the unsearchable judgments of god, his wonderful ways with men, and, in particular, the question why some are saved while others are lost. god has not seen fit to reveal these mysteries. and since reason cannot search or fathom god, man's quest for an answer is both presumptuous and vain. that is to say, we are utterly unable to uncover the divine counsels, which would show that the mysterious judgments and ways proceeding from them are in complete harmony with the universal grace proclaimed by the gospel. yet lutherans believe that the hidden god is not in real conflict with god as revealed in the bible, and that the secret will of god does not in the least invalidate the gracious will of the gospel. according to the _formula of concord_ there are no real contradictions in god; in him everything is yea and amen; his very being is pure reality and truth. hence, when relying on god as revealed in christ, that is to say, relying on grace which is pure grace only and at the same time grace for all, christians may be assured that there is absolutely nothing in the unknown god, _i.e._, in as far as he has not revealed himself to them, which might subvert their simple faith in his gracious promises. the face of god depicted in the gospel is the true face of god. whoever has seen christ has seen the father as he is in reality. indeed, also the hidden god, together with his secret counsels, unsearchable judgments, and ways past finding out, even the majestic god, in whom we live and move and have our being, the god who has all things well in hand, and without whom nothing can be or occur, must, in the light of the scriptures, be viewed as an additional guarantee that, in spite of all contingencies, the merciful divine promises of the gospel shall stand firm and immovable. upon eternal election, says the _formula of concord_, "our salvation is so [firmly] founded 'that the gates of hell cannot prevail against it.'" ( , .) as for us, therefore, it remains our joyous privilege not to investigate what god has withheld from us or to climb into the adyton of god's transcendent majesty, but merely to rely on, and securely trust in, the blessed gospel, which proclaims grace for all and salvation by grace alone, and teaches that whoever is saved must praise god alone for it, while whoever is damned must blame only himself. regarding the mystery involved in predestination, the _formula of concord_ explains: "a distinction must be observed with especial care between that which is expressly revealed concerning it [predestination] in god's word and what is not revealed. for in addition to what has been revealed in christ concerning this, of which we have hitherto spoken, god has still kept secret and concealed much concerning this mystery, and reserved it for his wisdom and knowledge alone, which we should not investigate, nor should we indulge our thoughts in this matter, nor draw conclusions nor inquire curiously, but should adhere to the revealed word. this admonition is most urgently needed. for our curiosity has always much more pleasure in concerning itself with these matters [investigating things abstruse and hidden] than with what god has revealed to us concerning this in his word, because we cannot harmonize it [cannot by the acumen of our natural ability harmonize the intricate and involved things occurring in this mystery], which, moreover, we have not been commanded to do." the _formula_ enumerates as such inscrutable mysteries: why god gives his word at one place, but not at another; why he removes it from one place, and allows it to remain at another; why one is hardened, while another, who is in the same guilt, is converted again. such and similar questions, says the _formula_, we cannot answer and must not endeavor to solve. on the contrary, we are to adhere unflinchingly to both truths, _viz_., that those who are converted are saved, not because they are better than others, but by pure grace alone; and that those who are not converted and not saved cannot accuse god of any neglect or injustice but are lost by their own fault. the _formula_ concludes its paragraphs on the mysteries in predestination by saying: "when we proceed thus far in this article [maintaining that god alone is the cause of man's salvation and man alone is the cause of his damnation, and refusing to solve the problems involved], we remain on the right [safe and royal] way, as it is written hos. , : 'o israel, thou hast destroyed thyself; but in me is thy help.' however, as regards these things in this disputation which would soar too high and beyond these limits, we should, with paul, place the finger upon our lips, remember and say, rom. , : 'o man, who art thou that repliest against god?'" ( , ff.) . predestination a comforting article. christian doctrines, or doctrines of the church, are such only as are in exact harmony with the scriptures. they alone, too, are able to serve the purpose for which the scriptures are given, _viz_., to convert and save sinners, and to comfort troubled christians. scriptural doctrines are always profitable, and detrimental doctrines are never scriptural. this is true also of the article of eternal election. it is a truly edifying doctrine as also the _formula of concord_ is solicitous to explain. ( , ff.) however, it is comforting only when taught in its purity, _i.e._, when presented and preserved in strict adherence to the bible; that is to say, when both the _sola gratia_ and _gratia universalis_ are kept inviolate. whenever the doctrine of predestination causes despair or carnal security, it has been either misrepresented or misunderstood. in the introductory paragraphs of article xi we read: "for the doctrine concerning this article, if taught from, and according to the pattern of the divine word, neither can nor should be regarded as useless or unnecessary, much less as offensive or injurious, because the holy scriptures not only in but one place and incidentally, but in many places thoroughly treat and urge the same. moreover, we should not neglect or reject the doctrine of the divine word on account of abuse or misunderstanding, but precisely on that account, in order to avert all abuse and misunderstanding the true meaning should and must be explained from the foundation of the scriptures." ( , ; , .) "if it is treated properly," says also the epitome, the doctrine of predestination "is a consolatory article" ( , ); that is to say, if predestination is viewed in the light of the gospel, and particularly, if _sola gratia_ as well as _gratia universalis_ are kept inviolate. outside of god's revelation in the gospel there is no true and wholesome knowledge whatever concerning election, but mere noxious human dreams. and when the universality of grace is denied, it is impossible for any one to know whether he is elected, and whether the grace spoken of in the gospel is intended for or belongs to him. "therefore," says the _formula of concord_, "if we wish to consider our eternal election to salvation with profit, we must in every way hold sturdily and firmly to this, that, as the preaching of repentance, so also the promise of the gospel is _universalis_ (universal), that is, it pertains to all men, luke , ," etc. ( , .) by denying that universal grace is meant seriously and discounting the universal promises of the gospel, "the necessary consolatory foundation is rendered altogether uncertain and void, as we are daily reminded and admonished that only from god's word, through which he treats with us and calls us, we are to learn and conclude what his will toward us is, and that we should believe and not doubt what it affirms to us and promises." ( , .) if god cannot be trusted in his universal promises, absolutely nothing in the bible can be relied upon. a doctrine of election from which universal grace is eliminated, necessarily leads to despair or to contumaciousness and carnal security. calvin was right when he designated his predestination theory, which denies universal grace, a "horrible decree." it left him without any objective foundation whatever upon which to rest his faith and hope. in like manner, when the doctrine of election and grace is modified synergistically, no one can know for certain whether he has really been pardoned and will be saved finally, because here salvation is not exclusively based on the sure and immovable grace and promises of god, but, at least in part, on man's own doubtful conduct--a rotten plank which can serve neither foot for safely crossing the great abyss of sin and death. only when presented and taught in strict adherence to the bible is the doctrine of election and grace fully qualified to engender divine certainty of our present adoption and final salvation as well, since it assures us that god sincerely desires to save all men (us included), that he alone does, and has promised to do, everything pertaining thereto, and that nothing is able to thwart his promises, since he who made them and confirmed them with an oath is none other than the majestic god himself. accordingly, when calvinists and synergists criticize the _formula of concord_ for not harmonizing (modifying in the interest of rational harmony) the clear doctrines of the bible, which they brand as contradictions, they merely display their own conflicting, untenable position. for while professing to follow the scriptures, they at the same time demand that its doctrines be corrected according to the dictate of reason, thus plainly revealing that their theology is not founded on the bible, but orientated in rationalism, the true ultimate principle of calvinism as well as synergism. in the last analysis, therefore, the charge of inconsistency against the _formula of concord_ is tantamount to an indirect admission that the lutheran church is both a consistently scriptural and a truly evangelical church. consistently scriptural, because it receives in simple faith and with implicit obedience every clear word of god, all counter-arguments to the contrary notwithstanding. truly evangelical, because in adhering with unswerving loyalty to the seemingly contradictory, but truly scriptural doctrine of grace, it serves the purpose of the scriptures, which--praise the lord--is none other than to save, edify, and comfort poor disconsolate sinners. . statements of article xi on consolation offered by predestination. the purpose of the entire scripture, says the _formula of concord_, is to comfort penitent sinners. if we therefore abide by, and cleave to, predestination as it is revealed to us in god's word, "it is a very useful, salutary, consolatory doctrine." every presentation of eternal election, however which produces carnal security or despair, is false. we read: "if any one presents the doctrine concerning the gracious election of god in such a manner that troubled christians cannot derive comfort from it, but are thereby incited to despair, or that the impenitent are confirmed in their wantonness, it is undoubtedly sure and true that such a doctrine is taught, not according to the word and will of god, but according to [the blind judgment of human] reason and the instigation of the devil. for, as the apostle testifies, rom. , : 'whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.' but when this consolation and hope are weakened or entirely removed by scripture, it is certain that it is understood and explained contrary to the will and meaning of the holy ghost." ( , f., , ; , .) predestination is comforting when christians are taught to seek their election in christ. we read: "moreover, this doctrine gives no one a cause either for despondency or for a shameless, dissolute life, namely, when men are taught that they must seek eternal election in christ and his holy gospel, as in the book of life, which excludes no penitent sinner, but beckons and calls all the poor, heavy-laden, and troubled sinners who are disturbed by the sense of god's wrath, to repentance and the knowledge of their sins and to faith in christ, and promises the holy ghost for purification and renewal, and thus gives the most enduring consolation to all troubled, afflicted men, that they know that their salvation is not placed in their own hands (for otherwise they would lose it much more easily than was the case with adam and eve in paradise, yea, every hour and moment), but in the gracious election of god which he has revealed to us in christ, out of whose hand no man shall pluck us, john , ; tim. , ." ( , .) in order to manifest its consolatory power predestination must be presented in proper relation to the revealed order of salvation. we read: "with this revealed will of god [his universal, gracious promises in the gospel] we should concern ourselves, follow and be diligently engaged upon it, because through the word, whereby he calls us, the holy ghost bestows grace, power, and ability to this end [to begin and complete our salvation], and should not [attempt to] sound the abyss of god's hidden predestination, as it is written in luke , , where one asks: 'lord, are there few that be saved?' and christ answers: 'strive to enter in at the strait gate.' accordingly, luther says [in his preface to the epistle to the romans]: 'follow the epistle to the romans in its order, concern yourself first with christ and his gospel, that you may recognize your sins and his grace; next that you contend with sin, as paul teaches from the first to the eighth chapter; then, when in the eighth chapter you will come into [will have been exercised by] temptation under the cross and afflictions,--this will teach you in the ninth, tenth, and eleventh chapters how consolatory predestination is,' etc." ( , .) predestination, properly taught, affords the glorious comfort that no one shall pluck us out of the almighty hands of christ. the _formula_ says: "thus this doctrine affords also the excellent glorious consolation that god was so greatly concerned about the conversion, righteousness, and salvation of every christian, and so faithfully purposed it [provided therefor] that before the foundation of the world was laid, he deliberated concerning it, and in his [secret] purpose ordained how he would bring me thereto [call and lead me to salvation], and preserve me therein. also, that he wished to secure my salvation so well and certainly that, since through the weakness and wickedness of our flesh it could easily be lost from our hands, or through craft and might of the devil and the world be snatched and taken from us, he ordained it in his eternal purpose, which cannot fail or be overthrown, and placed it for preservation in the almighty hand of our savior jesus christ, from which no one can pluck us, john , . hence paul also says, rom. , . : 'because we have been called according to the purpose of god, who will separate us from the love of god in christ?' [paul builds the certainty of our blessedness upon the foundation of the divine purpose, when, from our being called according to the purpose of god, he infers that no one can separate us, etc.]" ( , .) "this article also affords a glorious testimony that the church of god will exist and abide in opposition to all the gates of hell, and likewise teaches which is the true church of god, lest we be offended by the great authority [and majestic appearance] of the false church, rom. , . ." ( , .) especially in temptations and tribulations the doctrine of eternal election reveals its comforting power. we read: "moreover, this doctrine affords glorious consolation under the cross and amid temptations, namely, that god in his counsel, before the time of the world determined and decreed that he would assist us in all distresses [anxieties and perplexities], grant patience, give consolation, excite [nourish and encourage] hope, and produce such an outcome as would contribute to our salvation. also, as paul in a very consolatory way treats this, rom. , . . . . , that god in his purpose has ordained before the time of the world by what crosses and sufferings he would conform every one of his elect to the image of his son, and that to every one his cross shall and must work together for good, because they are called according to the purpose, whence paul has concluded that it is certain and indubitable that neither tribulation nor distress, nor death, nor life, etc., shall be able to separate us from the love of god which is in christ jesus, our lord." ( , .) xxi. luther and article xi of the formula of concord. . luther falsely charged with calvinism. calvinists and synergists have always contended that luther's original doctrine of predestination was essentially identical with that of john calvin. melanchthon was among the first who raised a charge to this effect. in his _opinion_ to elector august, dated march , , we read: "during luther's life and afterwards i rejected these stoic and manichean deliria, when luther and others wrote: all works, good and bad, in all men, good and bad, must occur as they do. now it is apparent that such speech contradicts the word of god, is detrimental to all discipline and blasphemes god. therefore i have sedulously made a distinction, showing to what extent man has a free will to observe outward discipline, also before regeneration," etc. (_c. r._ , .) instead of referring to his own early statements, which were liable to misinterpretation more than anything that luther had written, melanchthon disingenuously mentions luther, whose real meaning he misrepresents and probably had never fully grasped. the true reason why melanchthon charged luther and his loyal adherents with stoicism was his own synergistic departure from the lutheran doctrine of original sin and of salvation by grace alone. following melanchthon, rationalizing synergists everywhere have always held that without abandoning luther's doctrine of original sin and of the _gratia sola_ there is no escape from calvinism. in this point reformed theologians agree with the synergists, and have therefore always claimed luther as their ally. i. mueller declared in _lutheri de praedestionatione et libero arbitrio doctrina_ of : "as to the chief point (_quod ad caput rei attinet_), zwingli's view of predestination is in harmony with luther's _de servo arbitrio_." in his _zentraldogmen_ of alexander schweizer endeavored to prove that the identical doctrine of predestination was originally the central dogma of the lutheran as well as of the zwinglian reformation. "it is not so much the dogma [of predestination] itself," said he ( , ), "as its position which is in dispute" among lutherans and calvinists. schweizer ( , ) based his assertion on the false assumption "that the doctrines of the captive will and of absolute predestination [denial of universal grace] are two halves of the same ring." (frank , . . ; , .) similar contentions were made in america by schaff, hodge, shedd, and other reformed theologians. as a matter of fact, however, also in the doctrine of predestination zwingli and calvin were just as far and as fundamentally apart from luther as their entire rationalistic theology differed from the simple and implicit scripturalism of luther. frank truly says that the agreement between luther's doctrine and that of zwingli and calvin is "only specious, _nur scheinbar_." ( , .) tschackert remarks: "whoever [among the theologians before the _formula of concord_] was acquainted with the facts could not but see that in this doctrine [of predestination] there was a far-reaching difference between the lutheran and the calvinistic theology." ( .) f. pieper declares that luther and calvin agree only in certain expressions, but differ entirely as to substance. (_dogm_. , .) the _visitation articles_, adopted as a norm of doctrine for electoral saxony, enumerate the following propositions on "predestination and the eternal providence of god" which must be upheld over against the calvinists as "the pure and true doctrine of our [lutheran] churches": " . that christ has died for all men, and as the lamb of god has borne the sins of the whole world. . that god created no one for condemnation, but will have all men to be saved, and to come to the knowledge of the truth. he commands all to hear his son christ in the gospel, and promises by it the power and working of the holy ghost for conversion and salvation. . that many men are condemned by their own guilt who are either unwilling to hear the gospel of christ, or again fall from grace, by error against the foundation or by sins against conscience. . that all sinners who repent are received into grace and no one is excluded, even though his sins were as scarlet, since god's mercy is much greater than the sins of all the world, and god has compassion on all his works." (conc. trigl. .) not one of these propositions, which have always been regarded as a summary of the lutheran teaching in contradistinction from calvinism, was ever denied by luther. . summary of luther's views. luther distinguished between the hidden and the revealed or "proclaimed" god, the secret and revealed will of god; the majestic god in whom we live and move and have our being, and god manifest in christ; god's unsearchable judgments and ways past finding out, and his merciful promises in the gospel. being truly god and not an idol, god, according to luther, is both actually omnipotent and omniscient. nothing can exist or occur without his power, and everything surely will occur as he has foreseen it. this is true of the thoughts, volitions, and acts of all his creatures. he would not be god if there were any power not derived from, or supplied by him, or if the actual course of events could annul his decrees and stultify his knowledge. also the devils and the wicked are not beyond his control. as for evil, though god does not will or cause it,--for, on the contrary, he prohibits sin and truly deplores the death of a sinner--yet sin and death could never have entered the world without his permission. also the will of fallen man receives its power to will from god, and its every resolve and consequent act proceeds just as god has foreseen, ordained, or permitted it. the evil quality of all such acts, however, does not emanate from god, but from the corrupt will of man. hence free will, when defined as the power of man to nullify and subvert what god's majesty has foreseen and decreed, is a nonent, a mere empty title. this, however, does not involve that the human will is coerced or compelled to do evil, nor does it exclude in fallen man the ability to choose in matters temporal and subject to reason. but while holding that we must not deny the majesty and the mysteries of god, luther did not regard these, but christ crucified and justification by faith in the promises of the gospel, as the true objects of our concern. nor does he, as did calvin, employ predestination as a corrective and regulative norm for interpreting, limiting, invalidating, annulling, or casting doubt upon, any of the blessed truths of the gospel. luther does not modify the revealed will of god in order to harmonize it with god's sovereignty. he does not place the hidden god in opposition to the revealed god, nor does he reject the one in order to maintain the other. he denies neither the revealed universality of god's grace, of christ's redemption, and of the efficaciousness of the holy spirit in the means of grace, nor the unsearchable judgments and ways of god's majesty. even the reformed theologian a. schweizer admits as much when he says in his _zentraldogmen_ ( , ): "in the zwinglio-calvinian type of doctrine, predestination is a dogma important as such and regulating the other doctrines, yea, as martyr, beza, and others say, the chief part of christian doctrine; while in the lutheran type of doctrine it is merely a dogma supporting other, more important central doctrines." (frank , .) moreover, luther most earnestly warns against all speculations concerning the hidden god as futile, foolish, presumptuous, and wicked. the secret counsels, judgments, and ways of god cannot and must not be investigated. god's majesty is unfathomable, his judgments are unsearchable, his ways past finding out. hence, there is not, and there cannot be, any human knowledge, understanding, or faith whatever concerning god in so far as he has not revealed himself. for while the fact that there are indeed such things as mysteries, unsearchable judgments, and incomprehensible ways in god is plainly taught in the bible, their nature, their how, why, and wherefore, has not been revealed to us and no amount of human ingenuity is able to supply the deficiency. hence, in as far as god is still hidden and veiled, he cannot serve as a norm by which we are able to regulate our faith and life. particularly when considering the question how god is disposed toward us individually, we must not take refuge in the secret counsels of god, which reason cannot spy and pry into. according to luther, all human speculations concerning the hidden god are mere diabolical inspirations, bound to lead away from the saving truth of the gospel into despair and destruction. what god, therefore, would have men believe about his attitude toward them, must according to luther, be learned from the gospel alone. the bible tells us how god is disposed toward poor sinners, and how he wants to deal with them. not his hidden majesty, but his only-begotten son, born in bethlehem, is the divinely appointed object of human investigation. christ crucified is god manifest and visible to men. whoever has seen christ has seen god. the gospel is god's only revelation to sinful human beings. the bible, the ministry of the word, baptism, the lord's supper, and absolution are the only means of knowing how god is disposed toward us. to these alone god has directed us. with these alone men should occupy and concern themselves. and the gospel being the word of god, the knowledge furnished therein is most reliable. alarmed sinners may trust in its comforting promises with firm assurance and unwavering confidence. in _de servo arbitrio_ luther earnestly warns men not to investigate the hidden god, but to look to revelation for an answer to the question how god is minded toward them, and how he intends to deal with them. in his _commentary on genesis_ he refers to this admonition and repeats it, protesting that he is innocent if any one is misled to take a different course. "i have added" [to the statements in _de servo arbitrio_ concerning necessity and the hidden god] luther here declares, "that we must look upon the revealed god. _addidi, quod aspiciendus sit deus revelatus_." (conc. trigl. .) this bible-revelation, however, by which alone luther would have men guided in judging god, plainly teaches both, that grace is universal, and that salvation is by grace alone. luther always taught the universality of god's love and mercy, as well as of christ's redemption, and the operation of the holy spirit in the means of grace. also according to _de servo arbitrio_, god wants all men to be saved, and does not wish the death of sinners, but deplores and endeavors to remove it. luther fairly revels in such texts as ezek. , and , : "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. turn ye from your evil ways; for why will ye die, o house of israel?" he calls the above a "glorious passage" and "that sweetest gospel voice--_illam vocem dulcissimi evangelii_." (e. v. a. , .) thus luther rejoiced in universal grace, because it alone was able to convince him that the gospel promises embraced and included also him. in like manner he considered the doctrine that salvation is by grace alone to be most necessary and most comforting. without this truth divine assurance of salvation is impossible, with it, all doubts about the final victory of faith are removed. luther was convinced that, if he were required to contribute anything to his own conversion, preservation, and salvation, he could never attain these blessings. nothing can save but the grace which is grace alone. in _de servo arbitrio_ everything is pressed into service to disprove and explode the assertion of erasmus that the human will is able to and does "work something in matters pertaining to salvation," and to establish the monergism or sole activity of grace in man's conversion. (st. l. , , .) at the same time luther maintained that man alone is at fault when he is lost. in _de servo arbitrio_ he argues: since it is god's will that all men should be saved, it must be attributed to man's will if any one perishes. the cause of damnation is unbelief, which thwarts the gracious will of god so clearly revealed in the gospel. the question, however, why some are lost while others are saved, though their guilt is equal, or why god does not save all men, since it is grace alone that saves, and since grace is universal, luther declines to answer. moreover, he demands that we both acknowledge and adore the unsearchable judgments of god, and at the same time firmly adhere to the gospel as revealed in the bible. all efforts to solve this mystery or to harmonize the hidden and the revealed god, luther denounces as folly and presumption. yet luther maintains that the conflict is seeming rather than real. whatever may be true of the majestic god, it certainly cannot annul or invalidate what he has made known of himself in the gospel. there are and can be no contradictory wills in god. despite appearances to the contrary, therefore, christians are firmly to believe that, in his dealings with men, god, who saves so few and damns so many, is nevertheless both truly merciful and just. and what we now believe we shall see hereafter. when the veil will have been lifted and we shall know god even as we are known by him, then we shall see with our eyes no other face of god than the most lovable one which our faith beheld in jesus. the light of glory will not correct but confirm, the truths of the bible, and reveal the fact that in all his ways god was always in perfect harmony with himself. indeed, according to luther, the truth concerning the majestic god, in whom we live and move and have our being, and without whom nothing can be or occur, in a way serves both repentance and faith. it serves repentance and the law inasmuch as it humbles man, causing him to despair of himself and of the powers of his own unregenerate will. it serves faith inasmuch as it guarantees god's merciful promises in the gospel. for if god is supreme, as he truly is, then there can be nothing more reliable than the covenant of grace to which he has pledged himself by an oath. and if god, as he truly does, controls all contingencies, then there remains no room for any fear whether he will be able to fulfil his glorious promises, also the promise that nothing shall pluck us out of the hands of christ.--such, essentially was the teaching set forth by luther in _de servo arbitrio_ and in his other publications. . object of luther's "de servo arbitrio." the true scope of _de servo arbitrio_ is to prove that man is saved, not by any ability or efforts of his own, but solely by grace. luther says: "we are not arguing the question what we can do when god works [moves us], but what we can do ourselves, _viz_., whether, after being created out of nothing, we can do or endeavor [to do] anything through that general movement of omnipotence toward preparing ourselves for being a new creation of his spirit. this question should have been answered, instead of turning aside to another." luther continues: "we go on to say: man, before he is renewed to become a new creature of the kingdom of the spirit, does nothing, endeavors nothing, toward preparing himself for renewal and the kingdom; and afterwards, when he has been created anew, he does nothing, endeavors nothing, toward preserving himself in that kingdom; but the spirit alone does each of these things in us, both creating us anew without our cooperation and preserving us when recreated,--even as jas. , says: 'of his own will begat he us by the word of truth that we should be a kind of firstfruits of his creatures,' he is speaking here of the renewed creature." (e. v. a. , ; st. l. , ; compare here and in the following quotations vaughan's _martin luther on the bondage of the will_, london, .) man lacks also the ability to do what is good before god. luther: "i reply: the words of the prophet [ps. , : "the lord looketh down from heaven upon the children of men to see if there were any that did understand and seek god. they are all gone aside," etc.] include both act and power; and it is the same thing to say, 'man does not seek after god,' as it would be to say, 'man cannot seek after god.'" (e. ; st. l. .) again: "since, therefore, men are flesh, as god himself testifies, they cannot but be carnally minded (_nihil sapere possunt nisi carnem_); hence free will has power only to sin. and since they grow worse even when the spirit of god calls and teaches them, what would they do if left to themselves, without the spirit of god?" (e. ; st. l. .) "in brief, you will observe in scripture that wherever flesh is treated in opposition to the spirit, you may understand by flesh about everything that is contrary to the spirit, as in the passage [john , ]: 'the flesh profiteth nothing.'" (e. ; st. l. .) "thus also holy scripture, by way of emphasis (_per epitasin_), calls man 'flesh,' as though he were carnality itself, because his mind is occupied with nothing but carnal things. _quod nimio ac nihil aliud sapit quam ea, quae carnis sunt_." (e. ; st. l. .) according to luther there is no such thing as a neutral willing in man. he says: "it is a mere logical fiction to say that there is in man a neutral and pure volition (_medium et purum velle_); nor can those prove it who assert it. it was born of ignorance of things and servile regard to words, as if something must straightway be such in substance as we state it to be in words, which sort of figments are numberless among the sophists [scholastic theologians]. the truth of the matter is stated by christ when he says [luke , ]: 'he that is not with me is against me,' he does not say, 'he that is neither with me nor against me, but in the middle,' for if god be in us, satan is absent, and only the will for good is present with us. if god be absent, satan is present, and there is no will in us but towards evil. neither god nor satan allows a mere and pure volition in us; but, as you have rightly said, having lost our liberty, we are compelled to serve sin; that is sin and wickedness we will, sin and wickedness we speak, sin and wickedness we act." (e. ; st. l. .) in support of his denial of man's ability in spiritual matters luther quotes numerous bible-passages, and thoroughly refutes as fallacies _a debito ad posse_, etc., the arguments drawn by erasmus from mandatory and conditional passages of scripture. his own arguments he summarizes as follows: "for if we believe it to be true that god foreknows and preordains everything, also, that he can neither be deceived nor hindered in his foreknowledge and predestination furthermore that nothing occurs without his will (a truth which reason itself is compelled to concede), then, according to the testimony of the selfsame reason, there can be no free will in man or angel or any creature. likewise, if we believe satan to be the prince of the world, who is perpetually plotting and fighting against the kingdom of christ with all his might, so that he does not release captive men unless he be driven out by the divine power of the spirit, it is again manifest that there can be no such thing as free will. again, if we believe original sin to have so ruined us that, by striving against what is good, it makes most troublesome work even for those who are led by the spirit, then it is clear that in man devoid of the spirit nothing is left which can turn itself to good, but only [what turns itself] to evil. again, if the jews, following after righteousness with all their might rushed forth into unrighteousness, and the gentiles, who were following after unrighteousness, have freely and unexpectingly attained to righteousness, it is likewise manifest, even by very deed and experience, that man without grace can will nothing but evil. in brief, if we believe christ to have redeemed man by his blood, then we are compelled to confess that the whole man was lost; else we shall make christ either superfluous, or the redeemer only of the vilest part [of man] which is blasphemous and sacrilegious." (e. ; st. l. .) . relation of man's will toward god's majesty. according to luther man has power over things beneath himself, but not over god in his majesty. we read: "we know that man is constituted lord of the things beneath him, over which he has power and free will, that they may obey him and do what he wills and thinks. but the point of our inquiry is whether he has a free will toward god, so that god obeys and does what man wills; or, whether it is not rather god who has a free will over man, so that the latter wills and does what god wills, and can do nothing but what god has willed and does. here the baptist says that man can receive nothing except it be given him from heaven: wherefore free will is nothing." (e. , st. l. .) god as revealed in the word may, according to luther, be opposed and resisted by man, but not god in his majesty. we read: "lest any one should suppose this to be my own distinction, [let him know that] i follow paul, who writes to the thessalonians concerning antichrist ( thess. , ) that he will exalt himself above every god that is proclaimed and worshiped, plainly indicating that one may be exalted above god, so far as he is proclaimed and worshiped, that is, above the word and worship by which god is known to us, and maintains intercourse with us. nothing, however, can be exalted above god as he is in his nature and majesty (as not worshiped and proclaimed); rather, everything is under his powerful hand." (e. ; st. l. .) god in his majesty is supreme and man cannot resist his omnipotence, nor thwart his decrees, nor foil his plans, nor render his omniscience fallible. luther: "for all men find this opinion written in their hearts, and, when hearing this matter discussed, they, though against their will, acknowledge and assent to it, first, that god is omnipotent, not only as regards his power, but also, as stated his action; else he would be a ridiculous god; secondly, that he knows and foreknows all things, and can neither err nor be deceived. these two things, however, being conceded by the hearts and senses of all men they are presently, by an inevitable consequence, compelled to admit that, even as we are not made by our own will, but by necessity, so likewise we do nothing according to the right of free will, but just as god has foreknown and acts by a counsel and an energy which is infallible and immutable. so, then, we find it written in all hearts alike that free will [defined as a power independent of god's power] is nothing, although this writing [in the hearts of men] be obscured through so many contrary disputations and the great authority of so many persons who during so many ages have been teaching differently." (e. ; st. l. .) the very idea of god and omnipotence involves that free will is not, and cannot be, a power independent of god. luther: "however, even natural reason is obliged to confess that the living and true god must be such a one who by his freedom imposes necessity upon us, for, evidently, he would be a ridiculous god or, more properly, an idol, who would either foresee future events in an uncertain way, or be deceived by the events, as the gentiles have asserted an inescapable fate also for their gods. god would be equally ridiculous if he could not do or did not do all things, or if anything occurred without him. now, if foreknowledge and omnipotence are conceded, it naturally follows as an irrefutable consequence that we have not been made by ourselves, nor that we live or do anything by ourselves, but through his omnipotence. since, therefore, he foreknew that we should be such [as we actually are], and even now makes, moves, and governs us as such, pray, what can be imagined that is free in us so as to occur differently than he has foreknown or now works? god's foreknowledge and omnipotence, therefore, conflict directly with our free will [when defined as a power independent of god]. for either god will be mistaken in foreknowing, err also in acting (which is impossible), or we shall act, and be acted upon, according to his foreknowledge and action. by the omnipotence of god, however, i do not mean that power by which he can do many things which he does not do but that active omnipotence by means of which he powerfully works all things in all, in which manner scripture calls him omnipotent. this omnipotence and prescience of god, i say, entirely abolish the dogma of free will. nor can the obscurity of scripture or the difficulty of the matter be made a pretext here. the words are most clear, known even to children; the subject-matter is plain and easy, judged to be so even by the natural reason common to all, so that ever so long a series of ages, times, and persons writing and teaching otherwise will avail nothing." (e. ; st. l. .) according to luther, therefore, nothing can or does occur independently of god, or differently from what his omniscience has foreseen. luther: "hence it follows irrefutably that all things which we do, and all things which happen, although to us they seem to happen changeably and contingently, do in reality happen necessarily and immutably, if one views the will of god. for the will of god is efficacious and cannot be thwarted since it is god's natural power itself. it is also wise, so that it cannot be deceived. and since his will is not thwarted, the work itself cannot be prevented, but must occur in the very place, time, manner, and degree which he himself both foresees and wills." (e. ; st. l. .) . god not the cause of sin. regarding god's relation to the sinful actions of men, luther held that god is not the cause of sin. true, his omnipotence impels also the ungodly; but the resulting acts are evil because of man's evil nature. he writes: "since, therefore, god moves and works all in all, he necessarily moves and acts also in satan and in the wicked. but he acts in them precisely according to what they are and what he finds them to be (_agit in illis taliter, quales illi sunt, et quales invenit_). that is to say, since they are turned away [from him] and wicked, and [as such] are impelled to action by divine omnipotence, they do only such things as are averse [to god] and wicked, just as a horseman driving a horse which has only three or two [sound] feet (_equum tripedem vel bipedem_) will drive him in a manner corresponding to the condition of the horse (_agit quidem taliter, qualis equus est_), _i.e._, the horse goes at a sorry gait. but what can the horseman do? he drives such a horse together with sound horses, so that it sadly limps along, while the others take a good gait. he cannot do otherwise unless the horse is cured. here you see that when god works in the wicked and through the wicked, the result indeed is evil (_mala quidem fieri_), but that nevertheless god cannot act wickedly, although he works that which is evil through the wicked; for he being good, cannot himself act wickedly, although he uses evil instruments, which cannot escape the impulse and motion of his power. the fault, therefore, is in the instruments, which god does not suffer to remain idle, so that evil occurs, god himself impelling them, but in no other manner than a carpenter who, using an ax that is notched and toothed, would do poor work with it. hence it is that a wicked man cannot but err and sin continually, because, being impelled by divine power, he is not allowed to remain idle, but wills, desires, and acts according to what he is (_velit, cupiat, faciat taliter, qualis ipse est_)." (e. ; st. l. .) "for although god does not make sin, still he ceases not to form and to multiply a nature which, the spirit having been withdrawn is corrupted by sin, just as when a carpenter makes statues of rotten wood. thus men become what their nature is, god creating and forming them of such nature." (e. ; st. l. .) though god works all things in all things the wickedness of an action flows from the sinful nature of the creature. luther: "whoever would have any understanding of such matters, let him consider that god works evil in us, _i.e._, through us, not by any fault of his, but through our own fault. for since we are by nature evil, while god is good, and since he impels us to action according to the nature of his omnipotence, he, who himself is good, cannot do otherwise than do evil with an evil instrument, although, according to his wisdom, he causes this evil to turn out unto his own glory and to our salvation." (e. ; st. l. .) "for this is what we assert and contend, that, when god works without the grace of his spirit [in his majesty, outside of word and sacrament], he works all in all, even in the wicked; for he alone moves all things, which he alone has created, and drives and impels all things by virtue of his omnipotence, which they [the created things] cannot escape or change, but necessarily follow and obey, according to the power which god has given to each of them--such is the manner in which all, even wicked, things cooperate with him. furthermore, when he acts by the spirit of grace in those whom he has made righteous, _i.e._, in his own kingdom, he in like manner impels and moves them; and, being new creatures, they follow and cooperate with him; or rather, as paul says, they are led by him." (e. ; st. l. .) "for we say that, without the grace of god, man still remains under the general omnipotence of god, who does, moves, impels all things, so that they take their course necessarily and without fail, but that what man, so impelled, does, is nothing, _i.e._, avails nothing before god, and is accounted nothing but sin." (e. ; st. l. .) though everything occurs as god has foreseen, this, according to luther, does not at all involve that man is coerced in his actions. luther: "but pray, are we disputing now concerning coercion and force? have we not in so many books testified that we speak of the necessity of immutability? we know ... that judas of his own volition betrayed christ. but we affirm that, if god foreknew it, this volition would certainly and without fail occur in this very judas.... we are not discussing the point whether judas became a traitor unwillingly or willingly, but whether at the time foreappointed by god it infallibly had to happen that judas of his own volition betrayed christ." (e. ; st. l. .) again: "what is it to me that free will is not coerced, but does what it does willingly? it is enough for me to have you concede that it must necessarily happen, that he [judas] does what he does of his own volition, and that he cannot conduct himself otherwise if god has so foreknown it. if god foreknows that judas will betray, or that he will change his mind about it,--whichever of the two he shall have foreknown will necessarily come to pass, else god would be mistaken in foreknowing and foretelling,--which is impossible. necessity of consequence effects this: if god foreknows an event, it necessarily happens. in other words, free will is nothing" [it is not a power independent of god or able to nullify god's prescience]. (e. ; st. l. .) to wish that god would abstain from impelling the wicked is, according to luther, tantamount to wishing that he cease to be god. luther: "there is still this question which some one may ask, 'why does god not cease to impel by his omnipotence, in consequence of which the will of the wicked is moved to continue being wicked and even growing worse?' the answer is: this is equivalent to desiring that god cease to be god for the sake of the wicked, since one wishes his power and action to cease, _i.e._, that he cease to be good, lest they become worse!" (e. ; st. l. .) . free will a mere empty title. luther considers free will (when defined as an ability in spiritual matters or as a power independent of god) a mere word without anything corresponding to it in reality (_figmentum in rebus seu titulus sine re_, e.v.a. , ), because natural will has powers only in matters temporal and subject to reason, but none in spiritual things, and because of itself and independently of god's omnipotence it has no power whatever. we read: "now it follows that free will is a title altogether divine and cannot belong to any other being, save only divine majesty, for he, as the psalmist sings [ps. , ], can do and does all that he wills in heaven and in earth. now, when this title is ascribed to men, it is so ascribed with no more right than if also divinity itself were ascribed to them,--a sacrilege than which there is none greater. accordingly it was the duty of theologians to abstain from this word when they intended to speak of human power, and to reserve it exclusively for god, thereupon also to remove it from the mouth and discourse of men, claiming it as a sacred and venerable title for their god. and if they would at all ascribe some power to man, they should have taught that it be called by some other name than 'free will,' especially since we all know and see that the common people are miserably deceived and led astray by this term, for by it they hear and conceive something very far different from what theologians mean and discuss. 'free will' is too magnificent, extensive, and comprehensive a term; by it common people understand (as also the import and nature of the word require) a power which can freely turn to either side, and neither yields nor is subject to any one," (e. ; st. l. .) if the term "free will" be retained, it should, according to luther, be conceived of as a power, not in divine things, but only in matters subject to human reason. we read: "so, then, according to erasmus, free will is the power of the will which is able of itself to will and not to will the word and work of god, whereby it is led to things which exceed both its comprehension and perception. for if it is able to will and not to will, it is able also to love and to hate. if it is able to love and to hate, it is able also, in some small degree, to keep the law and to believe the gospel. for if you will or do not will, a certain thing, it is impossible that by that will you should not be able to do something of the work, even though, when hindered by another, you cannot complete it." (e. ; st. l. .) "if, then, we are not willing to abandon this term altogether, which would be the safest and most pious course to follow, let us at least teach men to use it in good faith (_bona fide_) only in the sense that free will be conceded to man, with respect to such matters only as are not superior, but inferior to himself, _i.e._, man is to know that, with regard to his means and possessions, he has the right of using, of doing, and of forbearing to do according to his free will; although also even this is directed by the free will of god alone whithersoever it pleases him. but with respect to god, or in things pertaining to salvation or damnation, he has no free will, but is the captive, subject, and servant, either of the will of god or of the will of satan." (e. ; st. l. .) "perhaps you might properly attribute some will (_aliquod arbitrium_) to man, but to attribute free will to him in divine things is too much, since in the judgment of all who hear it the term 'free will' is properly applied to that which can do and does with respect to god whatsoever it pleases, without being hindered by any law or authority. you would not call a slave free who acts under the authority of his master. with how much less propriety do we call men or angels truly free, who, to say nothing of sin and death, live under the most complete authority of god, unable to subsist for a moment by their own power." (e. ; st. l. .) lost liberty, says luther, is no liberty, just as lost health is no health. we read: "when it has been conceded and settled that free will, having lost its freedom, is compelled to serve sin, and has no power to will anything good, i can conceive nothing else from these expressions than that free will is an empty word, with the substance lost. my grammar calls a lost liberty no liberty. but to attribute the title of liberty to that which has no liberty is to attribute an empty name. if here i go astray, let who can correct me; if my words are obscure and ambiguous, let who can make them plain and definite. i cannot call health that is lost health. if i should ascribe it to a sick man, i believe to have ascribed to him nothing but an empty name. but away with monstrous words! for who can tolerate that abuse of speech by which we affirm that man has free will, and in the same breath assert that he, having lost his liberty, is compelled to serve sin, and can will nothing good? it conflicts with common sense, and utterly destroys the use of speech. the _diatribe_ is rather to be accused of blurting out its words as if it were asleep, and giving no heed to those of others. it does not consider, i say, what it means, and what it all includes, if i declare: man has lost his liberty, is compelled to serve sin, and has no power to will anything good." (e. ; st. l. .) satan causes his captives to believe themselves free and happy. luther: "the scriptures set before us a man who is not only bound, wretched, captive, sick, dead, but who (through the operation of satan, his prince) adds this plague of blindness to his other plagues, that he believes himself to be free, happy, unfettered, strong, healthy, alive. for satan knows that, if man were to realize his own misery, he would not be able to retain any one in his kingdom, because god could not but at once pity and help him who recognizes his misery and cries for relief. for throughout all scripture he is extolled and greatly praised for being nigh unto the contrite in heart, as also christ testifies, isaiah , . , that he has been sent to preach the gospel to the poor and to heal the broken-hearted. accordingly, it is satan's business to keep his grip on men, lest they recognize their misery, but rather take it for granted that they are able to do everything that is said." (e. ; st. l. .) . the gospel to be our only guide. according to _de servo arbitrio_ god's majesty and his mysterious judgments and ways must not be searched, nor should speculations concerning them be made the guide of our faith and life. luther says: "of god or of the will of god proclaimed and revealed, and offered to us, and which we meditate upon, we must treat in a different way than of god in so far as he is not proclaimed, not revealed, and not offered to us, and is not the object of our meditations. for in so far as god hides himself, and desires not to be known of us, we have nothing to do with him. here the saying truly applies, 'what is above us does not concern us.'" (e. , st. l. .) "we say, as we have done before, that one must not discuss the secret will of [divine] majesty, and that man's temerity, which, due to continual perverseness, disregards necessary matters and always attacks and encounters this [secret will], should be called away and withdrawn from occupying itself with scrutinizing those secrets of divine majesty which it is impossible to approach; for it dwells 'in the light which no man can approach unto,' as paul testifies, tim. , ." (e. ; st. l. .) this statement, that god's majesty must not be investigated, says luther, "is not our invention, but an injunction confirmed by holy scripture. for paul says rom. , - : 'why doth god yet find fault? for who hath resisted his will? nay but, o man, who art thou that repliest against god?... hath not the potter power,' etc.? and before him isaiah, chapter , : 'yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their god. they ask of me the ordinances of justice; they take delight in approaching to god,' these words, i take it, show abundantly that it is unlawful for men to scrutinize the will of majesty." (e. ; st. l. .) instead of searching the scriptures, as they are commanded to do, men unlawfully crave to investigate the hidden judgments of god. we read: "but we are nowhere more irreverent and rash than when we invade and argue these very mysteries and judgments which are unsearchable. meanwhile we imagine that we are exercising incredible reverence in searching the holy scriptures, which god has commanded us to search. here we do not search, but where he has forbidden us to search, there we do nothing but search with perpetual temerity, not to say blasphemy. or is it not such a search when we rashly endeavor to make that wholly free foreknowledge of god accord with our liberty, and are ready to detract from the prescience of god, if it does not allow us liberty, or if it induces necessity, to say with the murmurers and blasphemers, 'why doth he find fault? who shall resist his will? what is become of the most merciful god? what of him who wills not the death of the sinner? has he made men that he might delight himself with their torments?' and the like, which will be howled out forever among the devils and the damned." (e. , st. l. .) god's unknowable will is not and cannot be our guide. luther: "the _diatribe_ beguiles herself through her ignorance, making no distinction between the proclaimed and the hidden god, that is between the word of god and god himself. god does many things which he has not shown us in his word. he also wills many things concerning which he has not shown us in his word that he wills them. for instance, he does not will the death of a sinner namely, according to his word, but he wills it according to his inscrutable will. now, our business is to look at his word, disregarding the inscrutable will; for we must be directed by the word, not by that inscrutable will (_nobis spectandum est verbum relinquendaque illa voluntas imperscrutabilis; verbo enim nos dirigi, non voluntate illa inscrutabili oportet_). indeed, who could direct himself by that inscrutable and unknowable will? it is enough merely to know that there is such an inscrutable will in god; but what, why, and how far it wills, that is altogether unlawful for us to inquire into, to wish [to know], and to trouble or occupy ourselves with; on the contrary, we should fear and adore it." (e. ; st. l. ) instead of investigating the mysteries of divine majesty, men ought to concern themselves with god's revelation in the gospel. luther: "but let her [human temerity] occupy herself with the incarnate god or, as paul says, with jesus crucified, in whom are hidden all the treasures of wisdom and knowledge. for through him she has abundantly what she ought to know and not to know. it is the incarnate god, then, who speaks here [matt. ]: 'i would, and thou wouldest not.' the incarnate god, i say, was sent for this purpose, that he might will, speak, do, suffer, and offer to all men all things which are necessary to salvation, although he offends very many who, being either abandoned or hardened by that secret will of his majesty, do not receive him who wills, speaks, works, offers, even as john says: 'the light shineth in darkness, and the darkness comprehendeth it not;' and again: 'he came unto his own and his own received him not.'" (e. f., st. l. .) . god's grace is universal and serious. all men are in need of the saving gospel, and it should be preached to all. we read in _de servo arbitrio_: "paul had said just before: 'the gospel is the power of god unto salvation to every one that believeth; to the jew first and also to the greek,' these words are not obscure or ambiguous: 'to the jews and to the greeks,' that is, to all men, the gospel of the power of god is necessary, in order that, believing, they may be saved from the revealed wrath." (e. ; st. l. .) "he [god] knows what, when, how, and to whom we ought to speak. now, his injunction is that his gospel, which is necessary for all, should be limited by neither place nor time, but be preached to all, at all times, and in all places." (e. ; st. l. .) the universal promises of the gospel offer firm and sweet consolation to poor sinners. luther: "it is the voice of the gospel and the sweetest consolation to poor miserable sinners when ezekiel says [ , . ]: 'i have no pleasure in the death of a sinner, but rather that he be converted and live,' just so also the thirtieth psalm [v. ]: 'for his anger endureth but a moment; in his favor is life [his will rather is life].' and the sixty-ninth [v. ]: 'for thy loving-kindness is good [how sweet is thy mercy, lord!]' also: 'because i am merciful,' and that saying of christ, matt. , : 'come unto me, all ye that labor and are heavy laden, and i will refresh you,' also that of exodus [ , ], 'i show mercy unto thousands of them that love me,' indeed, almost more than half of holy scripture,--what is it but genuine promises of grace, by which mercy, life, peace, and salvation are offered by god to men? and what else do the words of promise sound forth than this: 'i have no pleasure in the death of a sinner'? is it not the same thing to say, 'i am merciful,' as to say, 'i am not angry,' 'i do not wish to punish,' 'i do not wish you to die,' 'i desire to pardon,' 'i desire to spare'? now, if these divine promises did not stand [firm], so as to raise up afflicted consciences terrified by the sense of sin and the fear of death and judgment, what place would there be for pardon or for hope? what sinner would not despair?" (e. ; st. l. .) god, who would have all men to be saved deplores and endeavors to remove death, so that man must blame himself if he is lost. luther: "god in his majesty and nature therefore must be left untouched [unsearched] for in this respect we have nothing to do with him, nor did he want us to deal with him in this respect; but we deal with him in so far as he has clothed himself and come forth in his word, by which he has offered himself to us. this [word] is his glory and beauty with which the psalmist, , , celebrates him as being clothed." emphasizing the seriousness of universal grace, luther continues: "therefore we affirm that the holy god does not deplore the death of the people which he works in them, but deplores the death which he finds in the people, and endeavors to remove (_sed deplorat mortem, quam invenit in populo, et amovere studet_). for this is the work of the proclaimed god to take away sin and death, that we may be saved. for he has sent his word and healed them." (e. ; st. l. .) "hence it is rightly said, if god wills not death, it must be charged to our own will that we perish. 'rightly,' i say, if you speak of the proclaimed god. for he would have all men to be saved, coming, as he does, with his word of salvation to all men; and the fault is in the will, which does not admit him, as he says, matt. , : 'how often would i have gathered thy children together, and ye would not!'" (e. ; st.l. .) . sola gratia doctrine engenders assurance. luther rejoices in the doctrine of _sola gratia_ because it alone is able to engender assurance of salvation. he writes: "as for myself, i certainly confess that, if such a thing could somehow be, i should be unwilling to have free will given me, or anything left in my own hand, which might enable me to make an effort at salvation; not only because in the midst of so many dangers and adversities and also of so many assaulting devils i should not be strong enough to remain standing and keep my hold of it (for one devil is mightier than all men put together, and not a single man would be saved), but because, even if there were no dangers and no adversities and no devils, i should still be compelled to toil forever uncertainly, and to beat the air in my struggle. for though i should live and work to eternity, my own conscience would never be sure and at ease as to how much it ought to do in order to satisfy god. no matter how perfect a work might be, there would be left a doubt whether it pleased god, or whether he required anything more, as is proved by the experience of all who endeavor to be saved by the law (_iustitiariorum_), and as i, to my own great misery, have learned abundantly during so many years. but now, since god has taken my salvation out of the hands of my will, and placed it into those of his own and has promised to save me, not by my own work or running, but by his grace and mercy, i feel perfectly secure, because he is faithful and will not lie to me; moreover, he is powerful and great, so that neither devils nor adversities can crush him, or pluck me out of his hand. no one, says he, shall pluck them out of my hand; for my father, who gave them unto me, is greater than all. thus it comes to pass that, though not all are saved, at least some, nay, many are, whereas by the power of free will absolutely none would be saved, but every one of us would be lost. we are also certain and sure that we please god, not by the merit of our own work, but by the favor of his mercy which he has promised us, and that, if we have done less than we ought, or have done anything amiss, he does not impute it to us, but, as a father, forgives and amends it. such is the boast of every saint in his god." (e. ; st. l. f.) in the _apology of the augsburg confession_ this thought of luther's is repeated as follows: "if the matter [our salvation] were to depend upon our merits, the promise would be uncertain and useless, because we never could determine when we would have sufficient merit. and this experienced consciences can easily understand [and would not, for a thousand worlds, have our salvation depend upon ourselves]." (conc. trigl. , ; compare , f.) . truth of god's majesty serves god's gracious will. luther regarded the teaching that everything is subject to god's majesty as being of service to his gracious will. we read: "two things require the preaching of these truths [concerning the infallibility of god's foreknowledge, etc.]; the first is, the humbling of our pride and the knowledge of the grace of god; the second, christian faith itself. first, god has certainly promised his grace to the humbled, _i.e._, to those who deplore their sins and despair [of themselves]. but man cannot be thoroughly humbled until he knows that his salvation is altogether beyond his own powers, counsels, efforts, will, and works, and depends altogether upon the decision, counsel, will, and work of another, _i.e._, of god only. for as long as he is persuaded that he can do anything toward gaining salvation, though it be ever so little, he continues in self-confidence, and does not wholly despair of himself; accordingly he is not humbled before god, but anticipates, or hopes for, or at least wishes for, a place, a time, and some work by which he may finally obtain salvation." (e. . ; st. l. . .) "more than once," says luther, "i myself have been offended at it [the teaching concerning god's majesty] to such an extent that i was at the brink of despair, so that i even wished i had never been created a man,--until i learned how salutary that despair was and how close to grace." (e. ; st. l. .) of the manner in which, according to luther, the truth concerning god's majesty serves the gospel, we read: "moreover, i do not only wish to speak of how true these things are,... but also how becoming to a christian, how pious, and how necessary it is to know them. for if these things are not known, it is impossible for either faith or any worship of god to be maintained. that would be ignorance of god indeed; and if we do not know him, we cannot obtain salvation, as is well known. for if you doubt that god foreknows and wills all things, not contingently, but necessarily and immutably, or if you scorn such knowledge, how will you be able to believe his promises, and with full assurance trust and rely upon them? when he promises, you ought to be sure that he knows what he is promising, and is able and willing to accomplish it, else you will account him neither true nor faithful. that, however, is unbelief, extreme impiety, and a denial of the most high god. but how will you be confident and sure if you do not know that he certainly, infallibly, unchangeably, and necessarily knows, and wills, and will perform what he promises? nor should we merely be certain that god necessarily and immutably wills and will perform [what he has promised], but we should even glory in this very thing, as paul does, rom. , : 'let god be true, but every man a liar.' and again, rom. , ; , ; sam. , : 'not that the word of god hath taken none effect.' and in another place, tim. , : 'the foundation of god standeth sure, having this seal, the lord knoweth them that are his.' and in titus , : 'which god, that cannot lie, hath promised before the world began.' and in heb. , : 'he that cometh to god must believe that god is, and that he is a rewarder of them that hope in him.' so, then, christian faith is altogether extinguished, the promises of god and the entire gospel fall absolutely to the ground, if we are taught and believe that we have no need of knowing the foreknowledge of god to be necessary and the necessity of all things that must be done. for this is the only and highest possible consolation of christians in all adversities to know that god does not lie, but does all things immutably, and that his will can neither be resisted, nor altered, nor hindered." (e. . ; st. l. . .) . there are no real contradictions in god. among the mysteries which we are unable to solve luther enumerates the questions: why did god permit the fall of adam? why did he suffer us to be infected with original sin? why does god not change the evil will? why is it that some are converted while others are lost? we read: "but why does he not at the same time change the evil will which he moves? this pertains to the secrets of his majesty, where his judgments are incomprehensible. nor is it our business to investigate, but to adore these mysteries. if, therefore, flesh and blood here take offense and murmur, let them murmur; but they will effect nothing, god will not be changed on that account. and if the ungodly are scandalized and leave in ever so great numbers, the elect will nevertheless remain. the same answer should be given to those who ask, 'why did he allow adam to fall, and why does he create all of us infected with the same sin when he could have preserved him [adam], and created us from something else, or after first having purged the seed?' he is god, for whose will there is no cause or reason which might be prescribed for it as a standard and rule of action; for it has no equal or superior, but is itself the rule for everything. if it had any rule or standard, cause or reason, it could no longer be the will of god. for what he wills is right, not because he is or was in duty bound so to will, but, on the contrary, because he wills so, therefore what occurs must be right. cause and reason are prescribed to a creature's will, but not to the will of the creator, unless you would set another creator over him." (e. ; st. l. .) regarding the question why some are converted while others are not, we read: "but why this majesty does not remove this fault of our will, or change it in all men (seeing that it is not in the power of man to do so), or why he imputes this [fault of the will] to man when he cannot be without it, it is not lawful to search, and although you search much, you will never discover it, as paul says, rom. , : 'o man, who art thou that repliest against god?'" (e. , st. l. .) "but as to why some are touched by the law and others are not, so that the former receive, and the latter despise, the grace offered, this is another question, and one not treated by ezekiel in this place, who speaks of the preached and offered mercy of god, not of the secret and to-be-feared will of god, who by his counsel ordains what and what kind of persons he wills to be capable and partakers of his preached and offered mercy. this will of god must not be searched, but reverently adored, as being by far the most profound and sacred secret of divine majesty, reserved for himself alone, and prohibited to us much more religiously than countless multitudes of corycian caves." (e. ; st. l. .) christians firmly believe that in his dealings with men god is always wise and just and good. luther: "according to the judgment of reason it remains absurd that this just and good god should demand things that are impossible of fulfilment by free will, and, although it cannot will that which is good but necessarily serves sin, should nevertheless charge this to free will; and that, when he does not confer the spirit, he should not act a whit more kindly or more mercifully than when he hardens or permits men to harden themselves. reason will declare that these are not the acts of a kind and merciful god. these things exceed her understanding too far, nor can she take herself into captivity to believe god to be good, who acts and judges thus; but setting faith aside, she wants to feel and see and comprehend how he is just and not cruel. she would indeed comprehend if it were said of god: 'he hardens nobody, he damns nobody, rather pities everybody, saves everybody,' so that, hell being destroyed and the fear of death removed, no future punishment need be dreaded. this is the reason why she is so hot in striving to excuse and defend god as just and good. _but faith and the spirit judge differently, believing god to be good though he were to destroy all men_." (e. ; st. l. .) "the reason why of the divine will must not be investigated, but simply adored, and we must give the glory to god that, being alone just and wise, _he does wrong to none, nor can he do anything foolish or rash, though it may appear far otherwise to us. godly men are content with this answer_." (e. ; st. l. .) according to luther, divine justice must be just as incomprehensible to human reason as god's entire essence. we read: "but when we feel ill at ease for the reason that it is difficult to vindicate the mercy and equity of god because he damns the undeserving, _i.e._, such ungodly men as are born in ungodliness, and hence cannot in any way prevent being and remaining ungodly and damned, and are compelled by their nature to sin and perish, as paul says [eph. , ]: 'we were all the sons of wrath even as others,' they being created such by god himself out of the seed which was corrupted through the sin of the one adam,--then the most merciful god is to be honored and revered in [his dealings with] those whom he justifies and saves, although they are most unworthy, and at least a little something ought to be credited to his divine wisdom by believing him to be just where to us he seems unjust. for if his justice were such as could be declared just by human understanding, it would clearly not be divine, differing nothing from human justice. but since he is the one true god, and entirely incomprehensible and inaccessible to human reason, it is proper, nay, necessary, that his justice also be incomprehensible, even as paul also exclaims, rom. , , saying: 'o the depth of the riches both of the wisdom and knowledge of god! how unsearchable are his judgments, and his ways past finding out!' now, they would not be incomprehensible if we were able, in everything he does, to comprehend why they are just. what is man compared with god? how much is our power capable of as compared with his? what is our strength compared with his powers? what is our knowledge compared with his wisdom? what is our substance compared with his substance? in short, what is everything that is ours as compared with everything that is his?" (e. ; st. l. .) christians embrace the opportunity offered by the mysterious ways of god to exercise their faith. luther: "this is the highest degree of faith, to believe that he is merciful, who saves so few and condemns so many, to believe him just, who by his will [creating us out of sinful seed] necessarily makes us damnable, thus, according to erasmus, seeming to be delighted with the torments of the wretched, and worthy of hatred rather than of love. if, then, i could in any way comprehend how this god is merciful and just who shows such great wrath and [seeming] injustice, there would be no need of faith. but now, since this cannot be comprehended there is to be an opportunity for the exercise of faith when these things are preached and published, even as when god kills, our faith in life is exercised in death." (e. ; st. l. .) . seeming contradictions solved in light of glory. christians are fully satisfied that hereafter they will see and understand what they here believed, _viz_., that in his dealings with men god truly is and always was absolutely just. luther: "if you are pleased with god for crowning the unworthy, you ought not to be displeased with him for condemning the undeserving [who were not worse or more guilty than those who are crowned]. if he is just in the former case, why not in the latter? in the former case he scatters favor and mercy upon the unworthy, in the latter he scatters wrath and severity upon the undeserving [who are guilty in no higher degree than those who are saved]. in both cases he is excessive and unrighteous before [in the judgment of] men but just and true in his own mind. for how it is just that he crowns the unworthy is incomprehensible to us now; _but we shall understand it when we have come to that place where we shall no longer believe, but behold with our face unveiled_. so, too, how it is just that he condemns the undeserving we cannot comprehend now, yet we believe it until the son of man shall be revealed." (e. ; st. l. .) "of course, in all other things we concede divine majesty to god; only in his judgment we are ready to deny it, and cannot even for a little while believe that he is just, since he has promised us that, _when he will reveal his glory, we all shall then both see and feel that he has been, and is, just_." (e. ; st. l. .) again: "do you not think that since the light of grace has so readily solved a question which could not be solved by the light of nature, the light of glory will be able to solve with the greatest ease the question which in the light of the word or of grace is unsolvable? in accordance with the common and good distinction let it be conceded that there are three lights--the light of nature, the light of grace, and the light of glory. in the light of nature it is unsolvable that it should be just that the good are afflicted while the wicked prosper. the light of grace, however, solves this [mystery]. in the light of grace it is unsolvable how god may condemn him who cannot by any power of his own do otherwise than sin and be guilty. there the light of nature as well as the light of grace declares that the fault is not in wretched man, but in the unjust god. for they cannot judge otherwise of god, who crowns a wicked man gratuitously without any merits, and does not crown another, but condemns him, who perhaps is less, or at least not more wicked [than the one who is crowned]. _but the light of glory pronounces a different verdict_, and when it arrives, it will show god, whose judgment is now that of incomprehensible justice, to be a being of most just and manifest justice, which meanwhile we are to believe, admonished and confirmed by the example of the light of grace, which accomplishes a like miracle with respect to the light of nature." (e. ; st. l. .) . statements made by luther before publication of "de servo arbitrio." wherever luther touches on predestination both before and after , essentially the same thoughts are found, though not developed as extensively as in _de servo arbitrio_. he consistently maintains that god's majesty must be neither denied nor searched, and that christians should be admonished to look and rely solely upon the revealed universal promises of the gospel. in his _church postil_ of we read: "the third class of men who also approve this [the words of paul, rom. , . : 'for who hath known the mind of the lord? or who hath been his counselor? or who hath first given to him, and it shall be recompensed unto him again?'] are those who indeed hear the word of revelation. for i am not now speaking of such as deliberately persecute the word (they belong to the first class, who do not at all inquire about god) but of those who disregard the revelation and led by the devil, go beyond and beside it, seeking to grasp the ways and judgments of god which he has not revealed. now, if they were christians, they would be satisfied and thank god for giving his word, in which he shows what is pleasing to him, and how we are to be saved. but they suffer the devil to lead them, insist on seeking other revelations, ponder what god may be in his invisible majesty, how he secretly governs the world, and what he has in particular decreed for each one in the future. for nature and human reason cannot desist; they will meddle in his judgment with their wisdom, sit in his most secret council, instruct him and master him. this is the pride of the foul fiend, who was cast into the abyss of hell for trying to meddle in [matters of] divine majesty, and who in the same way eagerly seeks to bring man to fall, and to cast him down with himself, as he did in paradise in the beginning, tempting also the saints and even christ with the same thing, when he set him on the pinnacle of the temple, etc. against such in particular st. paul here introduces these words [rom. , . ] to the inquisitive questions of wise reason: why did god thus punish and reject the jews while he permitted the condemned heathen to come to the gospel? again, why does he govern on this wise, that wicked and evil men are exalted while the pious are allowed to undergo misfortune and be suppressed? why does he call judas to be an apostle and later on reject him while he accepts the murderer and malefactor? by them [his words, rom. ] paul would order such to cease climbing up to the secret majesty, and to adhere to the revelation which god has given us. for such searching and climbing is not only in vain, but also harmful. though you search in all eternity, you will never attain anything, but only break your neck." "but if you desire to proceed in the right way, you can do no better than busying yourself with his word and works, in which he has revealed himself and permits himself to be heard and apprehended, to wit, how he sets before you his son christ upon the cross. that is the work of your redemption. there you can certainly apprehend god, and see that he does not wish to condemn you on account of your sins if you believe, but to give you eternal life, as christ says: 'god so loved the world that he gave his only-begotten son, that whosoever believeth in him should not perish, but have everlasting life,' (john , .) in this christ, says paul, are hid all the treasures of wisdom and knowledge. (col. , .) and that will be more than enough for you to learn, study, and consider. this lofty revelation of god will also make you marvel and will engender a desire and love for god. it is a work which in this life you will never finish studying; a work of which, as peter says, even the angels cannot see enough, but which they contemplate unceasingly with joy and delight. ( pet. , .)" "this i say that we may know how to instruct and direct those (if such we should meet with) who are being afflicted and tormented by such thoughts of the devil to tempt god, when he entices them to search the devious ways of god outside of revelation, and to grope about trying to fathom what god plans for them--whereby they are led into such doubt and despair that they know not how they will survive. such people must be reminded of these words [rom. ], and be rebuked with them (as st. paul rebukes his jews and wiseacres) for seeking to apprehend god with their wisdom and to school him, as his advisers and masters, and for dealing with him by themselves without means, and for giving him so much that he must requite them again. for nothing will come of it; he has carefully built so high that you will not thus scale him by your climbing. his wisdom, counsel, and riches are so great that you will never be able to fathom or to exhaust them. therefore be glad that he permits you to know and receive these things somewhat by revelation." (e. , sqq.; st. l. , sqq.) in a sermon on pet. , , delivered in and published in , luther said: "here a limit [beyond which we may not go] has been set for us how to treat of predestination. many frivolous spirits, who have not felt much of faith, tumble in, strike at the top, concerning themselves first of all with this matter, and seek to determine by means of their reason whether they are elected in order to be certain of their standing. from this you must desist, it is not the hilt of the matter. if you would be certain, you must attain to this goal by taking the way which peter here proposes. take another, and you have already gone astray; your own experience must teach you. if faith is well exercised and stressed, you will finally become sure of the matter, so that you will not fail." (e. , , st. l. , .) after a discussion at wittenberg with a fanatic from antwerp, in , luther wrote a letter of warning to the christians of antwerp, in which he speaks of god's will with respect to sin in an illuminating manner as follows: "most of all he [the fanatic] fiercely contended that god's command was good, and that god did not desire sin, which is true without a doubt; and the fact that we also confessed this did not do us any good. but he would not admit that, although god does not desire sin, he nevertheless permits (_verhaengt_) it to happen, and such permission certainly does not come to pass without his will. for who compels him to permit it? aye, how could he permit it if it was not his will to permit it? here he exalted his reason, and sought to comprehend how god could not desire sin, and still, by permitting sin, will it, imagining that he could exhaust the abyss of divine majesty: how these two wills may exist side by side.... nor do i doubt that he will quote me to you as saying that god desires sin. to this i would herewith reply that he wrongs me, and as he is otherwise full of lies, so also he does not speak the truth in this matter. i say that god has forbidden sin, and does not desire it. this will has been revealed to us, and it is necessary for us to know it. but in what manner god permits or wills sin, this we are not to know; for he has not revealed it. st. paul himself would not and could not know it, saying, rom. , : 'o man, who art thou that repliest against god?' therefore i beseech you in case this spirit should trouble you much with the lofty question regarding the secret will of god, to depart from him and to speak thus: 'is it too little that god instructs us in his public [proclaimed] will, which he has revealed to us? why, then, do you gull us seeking to lead us into that which we are forbidden to know, are unable to know, and which you do not know yourself? let the manner in which that comes to pass be commended to god; it suffices us to know that he desires no sin. in what way, however, he permits or wills sin, this we shall leave unanswered (_sollen wir gehen lassen_). the servant is not to know his master's secrets but what his master enjoins upon him, much less is a poor creature to explore and desire to know the secrets of the majesty of its god,'--behold, my dear friends, here you may perceive that the devil always makes a practise of presenting unnecessary, vain, and impossible things in order thereby to tempt the frivolous to forsake the right path. therefore take heed that you abide by that which is needful, and which god has commanded us to know, as the wise man says: 'do not inquire for that which is too high for you, but always remain with that which god has commanded you,' we all have work enough to learn all our lifetime god's command and his son christ." (e. , ; st. l. , ; weimar , f.) . statements made by luther in . in a letter of comfort written july , , luther says: "a few days ago my dear brother caspar cruciger, doctor of divinity, informed me with grief that on his various visitations he learned from your friends that you are afflicted with abnormal and strange thoughts pertaining to god's predestination, and are completely confused by them; also that you grow dull and distracted on account of them, and that finally it must be feared that you might commit suicide,--from which almighty god may preserve you!... your proposition and complaints are: god almighty knows from eternity who are to be and who will be saved, be they dead, living or still to live in days to come,--which is true, and shall and must be conceded; for he knows all things, and there is nothing hidden from him, since he has counted and knows exactly the drops in the sea, the stars in the heavens, the roots, branches, twigs, leaves of all trees, also all the hair of men. from this you finally conclude that, do what you will, good or evil, god still knows whether you shall be saved or not (which is indeed true) yet, at the same time, you think more of damnation than of salvation and on that account you are faint-hearted, nor do you know how god is minded toward you; hence you grow dispirited and altogether doubtful." "against this i, as a servant of my dear lord jesus christ, give you this advice and comfort, that you may know how god almighty is disposed toward you, whether you are elected unto salvation or damnation. although god almighty knows all things, and all works and thoughts in all creatures must come to pass according to his will (_iuxta decretum voluntatis suae_), it is nevertheless his earnest will and purpose, aye, his command, decreed from eternity, to save all men and make them partakers of eternal joy, as is clearly stated ezek. , , where he says: god does not desire the death of the wicked but that the wicked turn and live. now, if he desires to save and to have saved the sinners who live and move under the wide and high heaven, then you must not separate yourself from the grace of god by your foolish thoughts, inspired by the devil. for god's grace extends and stretches from east to west from south to north, overshadowing all who turn, truly repent, and make themselves partakers of his mercy and desire help. for he is 'rich unto all that call upon him,' rom. , . this, however requires true and genuine faith, which expels such faint-heartedness and despair and is our righteousness, as it is written rom. , : 'the righteousness of god through faith in jesus christ unto all and upon all.' mark these words, _in omnes, super omnes_ (unto all, upon all), whether you also belong to them, and are one of those who lie and grovel under the banner of the sinners." "think also as constantly and earnestly of salvation as you [now] do of damnation, and comfort yourself with god's word, which is true and everlasting, then such ill winds will cease and pass entirely." "thus we are to comfort our hearts and consciences, silence and resist the evil thoughts by and with the divine scriptures. for one must not speculate about god's word, but be still, drop reason and, holding the word to be true, believe it, and not cast it to the winds, nor give the evil spirit so much power as to suffer ourselves to be overcome, and thus to sink and perish. for the word, by which all things and creatures in all the wide world, no matter what they are called, have been created and made and by which all that lives and moves is still richly preserved, is true and eternal; and it must be accounted and held to be greater and more important, mightier and more powerful than the fluttering, empty, and vain thoughts which the devil inspires in men. for the word is true, but the thoughts of men are useless and vain. one must also think thus: god almighty has not created, predestinated, and elected us to perdition, but to salvation, as paul asserts, eph. , ; nor should we begin to dispute about god's predestination from the law or reason, but from the grace of god and the gospel, which is proclaimed to all men." "hence these and similar thoughts about god's predestination must be judged and decided from the word of god's grace and mercy. when this is done, there remains no room or occasion for a man thus to pester and torment himself,--which neither avails anything even if he should draw the marrow out of his bones, leaving only skin and hair." (e. , ff.) . statements made by luther in and . in a letter of comfort, dated april , , luther refers to the fact that he, too, had passed through temptation concerning predestination. "for," says he, "i am well acquainted with this malady, having lain in this hospital sick unto eternal death. now, in addition to my prayer i would gladly advise and comfort you, though writing is weak in such an affair. however, i shall not omit what i am able to do (perhaps god will bless it), and show you how god helped me out of this affliction, and by what art i still daily maintain myself against it. in the first place, you must be firmly assured in your heart that such thoughts are without doubt the inspiration and the fiery darts of the foul fiend.... hence it is certain that they do not proceed from god, but from the devil, who therewith plagues a heart that man may become an enemy of god and despair,--all of which god has strictly forbidden in the first commandment, bidding men to trust, love, and praise him--whereby we live. secondly: when such thoughts come to you, you must learn to ask yourself, 'friend, in what commandment is it written that i must think or treat of this?'... fourthly: the chief of all the commandments of god is that we picture before our eyes his dear son, our lord jesus christ. he is to be the daily and the chief mirror of our heart, in which we see how dear we are to god, and how much he has cared for us as a good god, so that he even gave his dear son for us." "here, here, i say, and nowhere else, a man can learn the true art of predestination. then it will come to pass that you believe on christ. and if you believe, then you are called; if you are called, then you are also surely predestinated. do not suffer this mirror and throne of grace to be plucked from the eyes of your heart. on the contrary when such thoughts come and bite like fiery serpents, then under no circumstances look at the thoughts or the fiery serpents, but turn your eyes away from them and look upon the brazen serpent, _i.e._, christ delivered for us. then, by the grace of god, matters will mend." (st. l. , sq.; e. , .) in luther's _house postil_ of we read: "from the last passage: 'many are called, but few are chosen,' wiseacres draw various false and ungodly conclusions. they argue: he whom god has elected is saved without means; but as for him who is not elected, may he do what he will, be as pious and believing as he will, it is nevertheless ordained that he must fall and cannot be saved; hence i will let matters take what course they will. if i am to be saved, it is accomplished without my assistance; if not, all i may do and undertake is nevertheless in vain. now every one may readily see for himself what sort of wicked, secure people develop from such thoughts. however, in treating of the passage from the prophet micah on the day of epiphany, we have sufficiently shown that one must guard against such thoughts as against the devil, undertake another manner of studying and thinking of god's will, and let god in his majesty and with respect to election untouched [unsearched]; for there he is incomprehensible. nor is it possible that a man should not be offended by such thoughts, and either fall into despair or become altogether wicked and reckless." "but whoever would know god and his will aright must walk the right way. then he will not be offended, but be made better. the right way, however, is the lord jesus christ, as he says: 'no one cometh unto the father but by me,' whoever knows the father aright and would come unto him must first come to christ and learn to know him, _viz_., as follows: christ is god's son, and is almighty, eternal god. what does the son of god now do? he becomes man for our sakes, is made under the law to redeem us from the law, and was himself crucified in order to pay for our sins. he rises again from the dead, in order by his resurrection to pave the way to eternal life for us, and to aid us against eternal death. he sits at the right hand of god in order to represent us, to give us the holy spirit, to govern and lead us by him, and to protect his believers against all tribulations and insinuations of satan. that means knowing christ rightly." "now when this knowledge has been clearly and firmly established in your heart, then begin to ascend into heaven and make this conclusion: since the son of god has done this for the sake of men, how, then, must god's heart be disposed to us, seeing that his son did it by the father's will and command? is it not true that your own reason will compel you to say: since god has thus delivered his only-begotten son for us, and has not spared him for our sakes, he surely cannot harbor evil intentions against us? evidently he does not desire our death, for he seeks and employs the very best means toward assisting us to obtain eternal life. in this manner one comes to god in the right way, as christ himself declares, john , : god so loved the world that he gave his only-begotten son, that whosoever believeth in him should not perish, but have everlasting life. now contrast these thoughts with those that grow out of the former opinion, and they will be found to be the thoughts of the foul fiend, which must offend a man, causing him either to despair, or to become reckless and ungodly, since he can expect nothing good from god." "some conceive other thoughts, explaining the words thus: 'many are called', _i.e._, god offers his grace to many, but few are chosen, _i.e._, he imparts such grace to only a few; for only a few are saved. this is an altogether wicked explanation. for how is it possible for one who holds and believes nothing else of god not to be an enemy of god, whose will alone must be blamed for the fact that not all of us are saved? contrast this opinion with the one that is formed when a man first learns to know the lord christ, and it will be found to be nothing but devilish blasphemy. hence the sense of this passage, 'many are called,' etc., is far different. for the preaching of the gospel is general and public, so that whoever will may hear and accept it. furthermore, god has it preached so generally and publicly that every one should hear, believe, and accept it, and be saved. but what happens? as the gospel states: 'few are chosen,' _i.e._, few conduct themselves toward the gospel in such a manner that god has pleasure in them. for some do not hear and heed it; others hear it, but do not cling to it, being loath either to risk or suffer anything for it; still others hear it, but are more concerned about money and goods, or the pleasures of the world. this, however, is displeasing to god, who has no pleasure in such people. this christ calls 'not to be chosen,' _i.e._, conducting oneself so that god has no pleasure in one. those men are chosen of god and well-pleasing to him who diligently hear the gospel, believe in christ, prove their faith by good fruits, and suffer on that account what they are called to suffer." "this is the true sense, which can offend no one, but makes men better, so that they think: very well, if i am to please god and be elected, i cannot afford to live so as to have an evil conscience, sin against god's commandments, and be unwilling to resist sin; but i must go to church, and pray god for his holy spirit; nor must i permit the word to be taken out of my heart, but resist the devil and his suggestions, and pray for protection, patience, and help. this makes good christians, whereas those who think that god begrudges salvation to any one either become reckless or secure, wicked people, who live like brutes, thinking: it has already been ordained whether i am to be saved or not; why, then, should i stint myself anything? to think thus is wrong; for you are commanded to hear god's word and to believe christ to be your savior, who has paid for your sin. remember this command and obey it. if you notice that you are lacking faith, or that your faith is weak, pray god to grant you his holy ghost, and do not doubt that christ is your savior, and that if you believe in him, _i.e._, if you take comfort in him, you shall by him be saved. dear lord jesus christ, grant this unto us all! amen." (e. , ; st. l. , .) . statements made by luther in and . in his remarks of on matt. , . , luther says: "christ speaks especially against those who would be wise and judge in religious matters, because they have on their side the law and human reason, which is overwise, exalting itself against the true religion both by teaching and by judging. hence christ here praises god as doing right when he conceals his secrets from the wise and prudent, because they want to be over and not under god. not as though he hid it in fact or desired to hide it (for he commands it to be preached publicly under the entire heaven and in all lands), but that he has chosen that kind of preaching which the wise and prudent abhor by nature, and which is hidden from them through their own fault, since they do not want to have it--as is written is. , : 'see ye indeed, but perceive not,' lo, they see, _i.e._, they have the doctrine which is preached both plainly and publicly. still they do not perceive, for they turn away from it and refuse to have it. thus they hide the truth from themselves by their own blindness. and so, on the other hand, he reveals it to the babes; for the babes receive it when it is revealed to them. to them the truth is revealed since they wish and desire it." (w. , .) in a letter giving comfort concerning predestination, dated august , , luther wrote: "my dear master and friend n. has informed me that you are at times in tribulation about god's eternal predestination, and requested me to write you this short letter on that matter. now to be sure, this is a sore tribulation. but to overcome it one must know that we are forbidden to understand this or to speculate about it. for what god wants to conceal we should be glad not to know. this is the apple the eating of which brought death upon adam and eve and upon all their children, when they wanted to know what they were not to know. for as it is sin to commit murder, to steal, or to curse, so it is also sin to busy oneself searching such things. as an antidote to this god has given us his son, jesus christ. of him we must daily think; in him we must consider ourselves (_uns in ihm spiegeln_). then predestination will appear lovely. for outside of christ everything is only danger, death, and the devil; in him, however, there is nothing but peace and joy. for if one forever torments himself with predestination, all one gains is anguish of soul. hence flee and avoid such thoughts as the affliction of the serpent of paradise, and, instead, look upon christ. god preserve you!" (e. , ; st. l. . .) . statements made by luther in his commentary on genesis. luther's _caeterum censeo_, that we are neither to deny nor to search the hidden god (who cannot be apprehended in his bare majesty--_qui in nuda sua maiestate non potest apprehendi_, e., op. lat. , ), but to adhere to the revelation he has given us in the gospel, is repeated again and again also in his _commentary on genesis_, which was begun in and completed in . in the explanation of chap. , we read, in part: "i gladly take occasion from this passage to discuss the question concerning doubt, concerning god and god's will. for i hear that everywhere among the nobles and magnates profane sayings are spread concerning predestination or divine prescience. for they say: 'if i am predestinated, i shall be saved, whether i have done good or evil. if i am not predestinated, i shall be damned, without any regard whatever to my works.' against these ungodly sayings i would gladly argue at length if my ill health would permit. for if these sayings are true, as they believe them to be, then the incarnation of the son of god, his suffering and resurrection, and whatever he did for the salvation of the world, is entirely abolished. what would the prophets and the entire holy scriptures profit us? what the sacraments? let us therefore abandon and crush all this," all these ungodly sayings. luther proceeds: "these thoughts must be opposed by the true and firm knowledge of christ, even as i frequently admonish that above all it is useful and necessary that our knowledge of god be absolutely certain, and being apprehended by firm assent of the mind, cleave in us, as otherwise our faith will be in vain. for if god does not stand by his promises, then our salvation is done for, while on the contrary this is to be our consolation that, although we change, we may nevertheless flee to him who is unchangeable. for this is what he affirms of himself, mal. , : 'i am the lord, i change not,' and rom. , : 'for the gifts and calling of god are without repentance.' accordingly, in the book _de servo arbitrio_ and elsewhere i have taught that we must distinguish when we treat of the knowledge of god or, rather, of his essence. for one must argue either concerning the hidden or the revealed god. concerning god, in so far as he has not been revealed to us, there is no faith, no knowledge, no cognition whatever. here one must apply the saying: what is above us does not concern us (_quae supra nos, nihil ad nos_). for such thoughts as search for something higher, beyond or without the revelation of god, are altogether diabolical; and by them nothing else is achieved than that we plunge ourselves into perdition, because they are occupied with an unsearchable object, _i.e._, the unrevealed god. indeed, rather let god keep his decrees and mysteries concealed from us, for there is no reason why we should labor so much that they be disclosed to us. moses, too, asked god to show his face, or glory, to him. but the lord answered, ex. , : 'thou shalt see my back parts; but my face shall not be seen. _posteriora mea tibi ostendam, faciem autem meam videre non poteris_.' for this curiosity is original sin itself, by which we are impelled to seek for a way to god by natural speculation. but it is an enormous sin and a useless and vain endeavor. for christ says, john , ; , : 'no man cometh unto the father but by me.' hence, when we approach the non-revealed god, there is no faith, no word, nor any knowledge, because he is an invisible god whom you will not make visible." with special reference to his book _de servo arbitrio_ luther continues: "it was my desire to urge and set forth these things, because after my death many will quote my books and by them try to prove and confirm all manner of errors and follies of their own. now, among others i have written that all things are absolute and necessary; but at the same time (and very often at other times) i added that we must look upon the revealed god, as we sing in the psalm: '_er heisst jesus christ, der herr zebaoth, und ist kein andrer gott_,' 'jesus christ it is, of sabaoth lord, and there's none other god.' but they will pass by all these passages, and pick out those only concerning the hidden god. you, therefore, who are now hearing me, remember that i have taught that we must not inquire concerning the predestination of the hidden god, but acquiesce in that which is revealed by the call and the ministry of the word. for there you can be certain regarding your faith and salvation and say: i believe in the son of god who said: 'he that believeth on the son hath everlasting life,' john , . in him therefore is no damnation or wrath, but the good will of god the father. but these very things i have set forth also elsewhere in my books, and now i transmit them orally, too, _viva voce;_ hence i am excused--_ideo sum excusatus_." (e., op. exeg. , . . ; conc. trigl. f.) . luther never retracted his doctrine of grace. it has frequently been asserted that luther in his later years recalled his book _de servo arbitrio_, and retracted, changed and essentially modified his original doctrine of grace, or, at least silently, abandoned it and relegated it to oblivion. philippi says in his _glaubenslehre_ ( , , ): "in the beginning of the reformation [before ] the doctrine of predestination fell completely into the background. but when erasmus, in his endeavors to restore semi-pelagianism, injected into the issue also the question of predestination, luther, in his _de servo arbitrio_ with an overbold defiance, did not shrink from drawing also the inferences from his position. he, however, not only never afterwards repeated this doctrine, but in reality taught the very opposite in his unequivocal proclamation of the universality of divine grace, of the all-sufficiency of the merits of christ, and of the universal operation of the means of grace; and he even opposed that doctrine [of _de servo arbitrio_] expressly as erroneous, and by his corrections took back his earlier utterances on that subject." endorsing philippi's view as "according well with the facts in the case," j. w. richard, who, too, charges the early luther with "absolute predestinarianism," remarks: "but this is certain: the older luther became, the more did he drop his earlier predestinarianism into the background and the more did he lay stress on the grace of god and on the means of grace, which offer salvation to all men (_in omnes, super omnes_) without partiality, and convey salvation to all who believe." (_conf. hist._, .) time and again similar assertions have been repeated, particularly by synergistic theologians. but they are not supported by the facts. luther, as his books abundantly show, was never a preacher of predestinarianism (limited grace, limited redemption, etc.), but always a messenger of god's universal grace in christ, offered in the means of grace to all poor and penitent sinners. in his public preaching and teaching predestination never predominated. christ crucified and his merits offered in the gospel always stood in the foreground. in _de servo arbitrio_ luther truly says: "we, too, teach nothing else than christ crucified." (st. l. , ; e. v. a. , .) luther's sermons and books preached and published before as well as after refute the idea that he ever made predestination, let alone predestinarianism, the center of his teaching and preaching. it is a fiction that only very gradually luther became a preacher of universal grace and of the means of grace. in fact, he himself as well as his entire reformation were products of the preaching, not of predestinarianism, but of god's grace and pardon offered to all in absolution and in the means of grace. the bent of luther's mind was not speculative, but truly evangelical and scriptural. nor is it probable that he would ever have entered upon the question of predestination to such an extent as he did in _de servo arbitrio_, if the provocation had not come from without. it was the rationalistic, semi-pelagian attack of erasmus on the fundamental christian truths concerning man's inability in spiritual matters and his salvation by grace alone which, in luther's opinion, called for just such an answer as he gave in _de servo arbitrio_. wherever the occasion demanded it luther was ready to defend also the truth concerning god's majesty and supremacy, but he always was and remained a preacher of the universal mercy of god as revealed in christ crucified. nor is there any solid foundation whatever for the assertion that luther later on retracted his book against erasmus or abandoned its doctrine, --a fact at present generally admitted also by disinterested historians. (frank , . . .) in his criticism of the _book of confutation_, dated march , landgrave philip of hesse declared: "as to free will, we a long time ago have read the writings of luther and erasmus of rotterdam as well as their respective replies; and, although in the beginning they were far apart, luther some years later saw the disposition of the common people and gave a better explanation (_und sich besser erklaeret_); and we believe, if a synod were held and one would hear the other, they would come to a brotherly agreement in this article." (_c. r._ , .) but flacius immediately declared that this assertion was false, as appeared from luther's _commentary on genesis_ and his letter to the elector concerning the regensburg interim. (preger , .) schaff writes: "the philippist [christopher] lasius first asserted, that luther had recalled his book _de servo arbitrio;_ but this was indignantly characterized by flacius and westphal as a wretched lie and an insult to the evangelical church. the fact is that luther emphatically reaffirmed this book, in a letter to capito [july ], , as one of his very best." (_creeds_ , .) in his letter to capito, luther says: "_nullum enim agnosco meum iustum librum nisi forte 'de servo arbitrio' et 'catechismum_,'" thus endorsing _de servo arbitrio_ in the same manner as his catechism. (enders , .) before this luther had said at his table: "erasmus has written against me in his booklet _hyperaspistes_, in which he endeavors to defend his book _on free will_, against which i wrote my book _on the enslaved will_, which as yet he has not refuted, and will never in eternity be able to refute. this i know for certain, and i defy and challenge the devil together with all his minions to refute it. for i am certain that it is the immutable truth of god." (st. l. , .) despite numerous endeavors, down to the present day, not a shred of convincing evidence has been produced showing that luther ever wavered in this position, or changed his doctrine of grace. luther's extensive reference to _de servo arbitrio_ in his _commentary on genesis_, from which we freely quoted above, has frequently been interpreted as a quasi-retraction. but according to the _formula of concord_ these expositions of luther's merely "repeat and explain" his former position. they certainly do not offer any corrections of his former fundamental views. luther does not speak of any errors of his own, but of errors of others which they would endeavor to corroborate by quoting from his books--"_post meam mortem multi meos libros proferrent in medium et inde omnis generis errores et deliria sua confirmabunt_." moreover, he declares that he is innocent if some should misuse his statements concerning necessity and the hidden god, because he had expressly added that we must not search the hidden majesty of god, but look upon the revealed god to judge of his disposition toward us-- "_addidi, quod aspiciendus sit deus revelatus.... ideo sum excusatus_." (conc. trigl., .) luther's entire theological activity, before as well as after , was an application of the principle stressed also in _de servo arbitrio, viz._, that we must neither deny nor investigate or be concerned about the hidden god, but study god as he has revealed himself in the gospel and firmly rely on his gracious promises in the means of grace. . luther's doctrine approved by formula of concord. flacius, who himself did not deny the universality of grace, declared at the colloquy in weimar, , that, when taken in their context, luther's statements in _de servo arbitrio_ contained no inapt expressions (_nihil incommodi_). he added: "i do not want to be the reformer of luther, but let us leave the judgment and discussion concerning this book to the church of sound doctrine. _nolo reformator esse lutheri, sed iudicium et discussionem istius libri permittamus sanae ecclesiae_." (planck , , frank , .) in article ii of the _formula of concord_ the church passed on luther's book on the bondage of the will together with his declarations in his _commentary on genesis_. in referring to this matter the _formula_ gives utterance to the following thoughts: . that in _de servo arbitrio_ luther "elucidated and supported this position [on free will, occupied also by the _formula of corcord_] well and thoroughly, _egregie et solide_"; . that "afterwards he repeated and explained it in his glorious exposition of the book of genesis, especially of chapter ;" . that in this exposition also "his meaning and understanding of some other peculiar disputations, introduced incidentally by erasmus, as of absolute necessity, etc., have been secured by him in the best and most careful way against all misunderstanding and perversion;" . that the _formula of concord_ "appeals and refers others" to these deliverances of luther. (conc. trigl. , .) the _formula of concord_, therefore, endorsed luther's _de servo arbitrio_ without expressing any strictures or reservations whatever, and, particularly in articles i, ii and xi, also embodied its essential thoughts though not all of its phrases statements, and arguments. the said articles contain a guarded reproduction and affirmation of luther's doctrine of grace, according to which god alone is the cause of man's salvation while man alone is the cause of his damnation. in particular they reaffirm luther's teaching concerning man's depravity and the inability of his will to cooperate in conversion; the divine monergism in man's salvation; the universality of grace and of the efficaciousness of the means of grace; man's responsibility for the rejection of grace and for his damnation; god's unsearchable judgments and mysterious ways; the mystery why some are lost while others are saved, though all are equally guilty and equally loved by god; the solution of this problem in the light of glory where it will be made apparent that there never were contradictory wills in god. in its doctrine of predestination as well as of free will, therefore, the _formula of concord_ is not a compromise between synergism and monergism, but signifies a victory of luther over the later melanchthon. . attitude of apology of the book of concord. the attitude of the _formula of concord_ with respect to luther's _de servo arbitrio_ was shared by contemporary lutheran theologians. they expressed objections neither to the book itself nor to its public endorsement by the _formula of concord_. in the theologians of ducal saxony publicly declared their adherence to the doctrine "set forth most luminously and skilfully (_summa luce et dexteritate traditum_)" in _de servo arbitrio_, the _commentary on genesis_, and other books of luther. (schluesselburg , .) that the authors of the _formula of concord_ were fully conscious of their agreement with luther's _de servo arbitrio_ and his _commentary on genesis_ appears also from the _apology of the book of concord_, composed by kirchner selneccer, and chemnitz. instead of charging luther with errors, these theologians, who were prominent in the drafting of the _formula or concord_, endorse and defend his position, _viz_., that we must neither deny nor investigate the hidden god, but search the gospel for an answer to the question how god is disposed toward us. in this _apology_ the opening paragraph of the section defending article xi of the _formula of concord_ against the neustadt theologians reads as follows: "in their antilog [antilogia--attack on article xi of the _formula of concord_] regarding god's eternal election and predestination they merely endeavor to persuade the people that in this article the doctrine of the _christian book of concord_ [_formula of concord_] conflicts with the teaching of doctor luther and his book _de servo arbitrio_, while otherwise we ourselves are accustomed to appeal to luther's writings. they accordingly charge the _book of concord_ with condemning luther, who in the book called _servum arbitrium_ maintained the proposition that it was not superfluous but highly necessary and useful for a christian to know whether god's foreknowledge (_versehung_) is certain or uncertain, changeable, etc. now, praise the lord, these words of dr. luther are not unknown to us, but, besides, we also well know how dr. luther in his last explanation of the th chapter of the first book of moses explains and guards these words of his." (fol. a.) after quoting the passages from luther's genesis, which we cited above (p. f.), the _apology_ continues: "with this explanation of luther we let the matter rest. if our opponents [the neustadt theologians] wish to brood over it any further and in their investigating and disputing dive into the abyss or unfathomable depth of this mystery, they may do so for themselves [at their own risk] and suffer the consequences of such an attempt. as for us we are content to adhere to god in so far as he has revealed himself in his word, and lead and direct christianity thereto, reserving the rest for the life to come." ( a.) . agreement of apology with formula of concord and luther. doctrinally also, the _apology of the book of concord_ is in agreement with both luther and the _formula of concord_. this appears from the following excerpts: "nor does the _christian book of concord_ [_formula of concord_] deny that there is a reprobation in god or that god rejects some; hence also it does not oppose luther's statement when he writes in _de servo arbitrio_ against erasmus that it is the highest degree of faith to believe that god, who saves so few, is nevertheless most merciful; but it does not intend to ascribe to god the efficient cause of such reprobation or damnation as the doctrine of our opponents teaches; it rather holds that, when this question is discussed all men should put their finger on their lips and first say with the apostle paul, rom. , : '_propter incredulitatem defracti sunt_--because of unbelief they were broken off,' and rom. , : 'for the wages of sin is death.' in the second place: when the question is asked why god the lord does not through his holy spirit convert, and bestow faith upon, all men, etc. (which he is certainly able to do--_das er doch wohl koennte_), that we furthermore say with the apostle [rom. , ]: '_quam incomprehensibilia sunt iudicia eius et impervestigabiles viae eius_--how unsearchable are his judgments and his ways past finding out,' but not in any way ascribe to the lord god himself the willing and efficient cause of the reprobation and damnation of the impenitent." "but when they, pressing us, declare, 'since you admit the election of the elect, you must also admit the other thing, _viz_., that in god himself there is from eternity a cause of reprobation, also apart from sin,' etc., then we declare that we are not at all minded to make god the author [_ursacher_] of reprobation (the cause of which properly lies not in god, but in sin), nor to ascribe to him the efficient cause of the damnation of the ungodly, but intend to adhere to the word of the prophet hosea, chapter , where god himself says: 'o israel, thou hast destroyed thyself; but in me is thy help.' nor do we intend to search our dear god in so far as he is hidden and has not revealed himself. for it is too high for us anyway, and we cannot comprehend it. and the more we occupy ourselves with this matter, the farther we depart from our dear god, and the more we doubt his gracious will toward us." ( .) the _apology_ continues: "likewise the _book of concord_ [_formula of concord_] does not deny that god does not work in all men in the same manner. for at all times there are many whom he has not called through the public ministry. however, our opponents shall nevermore persuade us to infer with them that god is an efficient [_wirkliche_] cause of the reprobation of such people, and that he decreed absolutely from his mere counsel [_fuer sich aus blossem rat_] to reject and cast them away eternally, even irrespective of their sin [_auch ausserhalb der suende_]. for when we arrive at this abyss of the mysteries of god, it is sufficient to say with the apostle rom. : 'his judgments are unsearchable,' and cor. , : 'but thanks be to god, which giveth us the victory through our lord jesus christ.' whatever goes beyond this our savior christ himself will reveal to us in eternal life." "nor is there any cause for the cry that the _book of concord_ did not distinguish between _malum culpae, i.e._, sin which god neither wills, nor approves, nor works, and _malum poenae_, or the punishments which he wills and works. for there [in article xi] the purpose was not to discuss all questions which occur and might be treated in this matter concerning god's eternal election, but merely to give a summary statement of the chief points of this article; and elsewhere this distinction is clearly explained by our theologians. nor is there any one among us who approves of this blasphemy, that god wills sin, is pleased with it, and works it; moreover, we reject such speech as a blasphemy against god himself. besides, it is plainly stated, p. [edition of ; conc. trigl. , ], that god does not will evil acts and works, from which it is apparent that the _book_ [_formula_] _of concord_ does not at all teach that god is the author of _malum culpae_ or of sins in the same manner as he executes and works the punishments of sins." ( b.) . apology on universalis gratia seria et efficax. emphasizing the universality and seriousness of god's grace and the possibility of conversion and salvation even for those who are finally damned, the _apology_ proceeds: "and why should we not also reject [the proposition]: 'the reprobate cannot be converted and saved,' since it is undoubtedly true that, with respect to those who are finally rejected and damned, we are unable to judge with certainty who they are, and there is hope for the conversion of all men as long as they are still alive? for the malefactor, luke , was converted to god at his last end; concerning whom, according to the judgment of reason everybody might have said that he was one of the reprobates. the passage john , : 'therefore they could not believe,' etc., does not properly treat of eternal reprobation, nor does it say with so many words that no reprobate can be converted and saved.... it is therefore the meaning neither of the prophet [is. , . ] nor of the evangelist [john , ] that god, irrespective of the sins and wickedness of such people, solely from his mere counsel, purpose, and will, ordains them to damnation so that they cannot be saved. moreover, the meaning and correct understanding of this passage is, that in the obstinate and impenitent god punishes sin with sins, and day by day permits them to become more blind, but not that he has pleasure in their sin and wickedness, effectually works in them blindness and obstinacy, or that he, solely from his purpose and mere counsel, irrespective also of sins, has foreordained them to damnation so that they cannot convert themselves and be saved. in all such and similar passages, therefore, we shall and must be sedulously on our guard, lest we spin therefrom this blasphemy, that out of his free purpose and counsel, irrespective also of sin, god has decreed to reject eternally these or others...." ( .) with respect to the seriousness of universal grace we furthermore read: "they [the neustadt theologians] say that in his word god declares what he approves, and earnestly demands of, all men, but not what he wishes to work and effect in all of them. for, they say, he reveals his secret counsel in no other way than by working in man, _viz_., through conversion or final hardening of those who are either converted or hardened and damned.... with regard to this we give the following correct answer, _viz_.: that we are not minded in the least to carry on a dispute or discussion with our opponents concerning god and his secret counsel, purpose, or will in so far as he has not in his word revealed himself and his counsel. the reason is the one quoted above from the words of luther himself, _viz_., that concerning god, so far as he has not been revealed [to us], or has not made himself known in his word, there is neither faith nor knowledge, and one cannot know anything of him, etc., which also in itself is true. why, then, should we, together with our opponents dive into the abyss of the incomprehensible judgments of god and presumptuously assert with them that from his mere counsel, purpose, and will, irrespective also of sin, god has ordained some to damnation who cannot be converted, moreover, whom he, according to his secret purpose, does not want to be converted, despite the fact that through the office of the ministry he declares himself friendly towards them and offers them his grace and mercy? my dear friend, where is it written in the word of god that it is not the will of god that all should be saved, but that, irrespective of their sin, he has ordained some to damnation only from his mere counsel, purpose, and will, so that they cannot be saved? never in all eternity, try as they may, will they prove this proposition from god's revealed word. for nowhere do the holy scriptures speak thus. yet from sheer foolhardiness they dare employ, contrary to scripture, such blasphemous doctrine and speech and spread it in all christendom." ( b.) . apology on god's mysterious judgments and ways. concerning the mysterious judgments and ways of god the _apology_ says: "at the same time we do not deny that god does not work alike in all men, enlightening all,--for neither does he give his word to all,--and that nevertheless he is and remains both just and merciful, and that nobody can justly accuse him of any unfaithfulness, envy, or tyranny, although he does not, as said, give his word to all and enlighten them. but we add that, when arriving at this mystery, one should put his finger on his lips and not dispute or brood over it [_gruebeln_--from the facts conceded infer doctrines subversive of god's universal serious grace], but say with the apostle: 'how unsearchable are his judgments, and his ways past finding out!' much less should one rashly say, as our opponents do, that of his free will, and irrespective of sin, god has ordained that some should be damned. for as to what god holds and has decreed in his secret, hidden counsel, nothing certain can be said. nor should one discuss this deeply hidden mystery, but reserve it for yonder life, and meanwhile adhere to the revealed word of god by which we are called to repentance, and by which salvation is faithfully offered us. and this word, or revealed will, of god concerning the giving rest to all those that labor and are heavy laden, is certain, infallible, unwavering, and not at all opposed to the secret counsel of god, with which alone our opponents are occupied. accordingly nothing that conflicts with the will revealed in the word of god should be inferred from it, even as god himself in his word has not directed us to it. because of the fact, therefore, that not all accept this call, we must not declare that from his free purpose and will, without regard to sin, god in his secret counsel, has ordained those who do not repent to damnation, so that they cannot be converted and saved (for this has not been revealed to us in the word), but adhere to this, that god's judgments in these cases are unsearchable and incomprehensible." "it is impossible that the doctrine of the opponents concerning this article should not produce in the hearers either despair or epicurean security, when in this doctrine it is taught that god, from his mere counsel and purpose and irrespective of sin, has ordained some to damnation so that they cannot be converted. for as soon as a heart hears this, it cannot but despair of its salvation, or fall into these epicurean thoughts: if you are among the reprobate whom, from his free purpose and without regard to sin, god has ordained to damnation, then you cannot be saved, do what you will. but if you are among those who shall be saved, then you cannot fail; do what you will, you must nevertheless be saved, etc. we do not in the least intend to join our opponents in giving occasion for such things. god also shall protect us from it." ( .) again: "they [the opponents] also say that we stress the universal promises of grace, but fail to add that these belong and pertain to believers. but herein they wrong us. for we urge both, _viz_., that the promises of grace are universal, and that, nevertheless, only believers, who labor and are heavy laden, matt. , become partakers of them. but their [our opponents'] object is to have us join them in saying that some are ordained to damnation from the free purpose of god, also without regard to sin, whom he does not want to be saved, even though he calls them through the word and offers his grace and salvation to them, --which, however, we shall never do. for our heart is filled with horror against such a stoic and manichean doctrine." ( b.) xxii. article xii of the formula of concord: of other heretics and sects. . purpose of article xii. the purpose of the first eleven articles of the _formula of concord_ was not only to establish peace within the lutheran church and to ward off future controversies, but also to meet the ridicule and obloquy of the papists and to brand before the whole world as slander, pure and simple, their assertions that the lutherans were hopelessly disagreed and had abandoned the _augsburg confession_, and that the reformation was bound to end in utter confusion and dissolution. the _formula of concord_ was to leave no doubt regarding the fact that the lutheran church offers a united front in every direction: against the romanists, the calvinists, the errorists that had arisen in their own midst, and self-evidently also against the sects and fanatics, old and modern, with whom the romanists slanderously identified them. summarizing the errors which lutherans repudiate, the _formula of concord_ declares: "first, we reject and condemn all heresies and errors which were rejected and condemned in the primitive, ancient, orthodox church, upon the true, firm ground of the holy divine scriptures. secondly, we reject and condemn all sects and heresies which are rejected in the writings, just mentioned, of the comprehensive summary of the confession of our churches [the lutheran symbols, preceding the _formula of concord_]. thirdly, we reject also all those errors which caused dissension within the lutheran church, and which are dealt with and refuted in the first eleven articles of the _formula of concord_." ( , ff.) among the errors rejected in the _augsburg confession_ and the subsequent lutheran symbols were those also of the anabaptists, antitrinitarians, and others. (conc. trigl. , ; , ; , ; , ; , . ; , ; , ; , ; , ; , ; , ; , .) and this is the class of errorists which article xii of the _formula of concord_ makes it a special point to characterize summarily and reject by name. before this the _book of confutation_, composed by the theologians of duke john frederick, had enumerated and rejected the doctrines of such errorists as servetus, schwenckfeld, and the anabaptists. from the very beginning of the reformation, and especially at augsburg, , eck and other romanists had either identified the lutherans with the anabaptists and other sects, or had, at least, held them responsible for their origin and growth. both charges are denied by the _formula of concord_. for here we read: "however, lest there be silently ascribed to us the condemned errors of the above enumerated factions and sects (which, as is the nature of such spirits, for the most part, secretly stole in at localities, and especially at a time when no place or room was given to the pure word of the holy gospel, but all its sincere teachers and confessors were persecuted, and the deep darkness of the papacy still prevailed and poor simple men who could not help but feel the manifest idolatry and false faith of the papacy, in their simplicity, alas! embraced whatever was called gospel, and was not papistic), we could not forbear testifying also against them publicly, before all christendom, that we have neither part nor fellowship with their errors, be they many or few, but reject and condemn them, one and all, as wrong and heretical, and contrary to the scriptures of the prophets and apostles, and to our christian _augsburg confession_, well grounded in god's word." ( , f.) . the anabaptists. the anabaptistic movement originated in zurich. their leaders were conrad grebel, felix manz, and the monk george of chur (also called _blaurock_, bluecoat), who was the first to introduce anabaptism. in rapid succession anabaptistic congregations sprang up in swabia, tyrol, austria, moravia, etc. because of their attitude toward the civil government the anabaptists were regarded as rebels and treated accordingly. as early as january, , some of them were executed in zurich. persecution increased after the council held by anabaptists in the autumn of at augsburg, which then harbored a congregation of more than , "apostolic brethren," as the anabaptists there called themselves. in germany the imperial mandate of september , , authorized the governments to punish anabaptists, men and women of every age, by fire or sword "without previous inquisition by spiritual judges." they suffered most in catholic territories. by about , (according to sebastian franck , ) had been executed in tyrol and goerz. the most prominent of the early anabaptistic leaders and protagonists were hubmaier, denk, dachser, and hans hutt. besides these we mention: ludwig haetzer, published a translation of the prophets from the hebrew, , for which he was praised by luther, was executed as adulterer february , , at constance; eitelhans langenmantel, a former soldier and son of the augsburg burgomaster, expelled from the city october , , impassionate in his writings against the "old and new papists," _i.e._, luther and others who adhered to the real presence of christ in the lord's supper, decapitated may , , at weissenburg; christian entfelder, leader of the brethren at eisenschuetz moravia, and later on counselor of duke albrecht of prussia; hans schlaffer, a former priest, active as anabaptistic preacher and author, executed ; joerg haug, pastor in bibra; wolfgang vogel, pastor near nuernberg, executed ; siegmund salminger, imprisoned in augsburg; leonard schiemer, former franciscan, bishop of the brethren in austria, an antitrinitarian, executed ; ulrich hugwald, professor in basel; melchior rinck, pastor in hesse; pilgram marbeck; jacob buenderlin; jacob kautz, preacher and author in worms; clemens ziegler; peter riedemann, an anabaptistic author and preacher, who was frequently imprisoned and died ; melchior hofmann, an anabaptistic lay-preacher and prolific author, who died in prison at strassburg, . (tschackert, ff.; schlottenloher, _philipp ulhart, ein augsburger winkeldrucker und helfershelfer der "schwaermer" und "wiedertaeufer,"_ -- , p. ff.) the various errors of the anabaptists are enumerated in the twelfth article of the _formula of concord_. the epitome remarks: "the anabaptists are divided among themselves into many factions, as one contends for more, another for less errors; however they all in common propound such doctrine as is to be tolerated or allowed neither in the church, nor in the commonwealth and secular government, nor in domestic life." ( , .) urbanus regius said in his book _against the new baptistic order:_ "not all [of the anabaptists] know of all of these errors [enumerated in his book]; it is therefore not our intention to do an injustice to any one; we mean such public deceivers in the baptistic order as john denk and balthasar friedberger," hubmaier. (schlottenloher, .) while some of the anabaptists, as hubmaier, were more conservative, others (denk, schiemer) went so far as to deny even the doctrine of the trinity. they all were agreed, however, in their opposition to infant baptism, and to the lutheran doctrines of justification, of the means of grace, of the sacraments, etc. what their preachers stressed was not faith in the atonement made by christ, but medieval mysticism, sensation-faith (_gefuehlsglaube_), and the law of love as exemplified by christ. tschackert quotes from one of their sermons: "whoever follows the voice which constantly speaks in his heart always finds in himself the true testimony to sin no more, and an admonition to resist the evil." ( .) in his introduction to a publication of hymns of breuning, salminger said: "whoever speaks in truth to what his own heart testifies will be received by god." schlottenloher remarks: "it was medieval mysticism from which they [the anabaptists] derived their consuming desire for the complete union of the soul with god and the spirit." ( .) . balthasar hubmaier. hubmaier (hubmoer, friedberger, pacimontanus) was born at friedberg, near augsburg, and studied under eck. in he became doctor and professor of theology at ingolstadt; preacher in regensburg; pastor in waldshut on the rhine. before he came to waldshut, he had read the books of luther. he joined zwingli in his opposition to romanism. in january, , however, he wrote to oecolampadius that now "he proclaimed publicly what before he had kept to himself," referring in particular to his views on infant baptism. on easter day of the same year he was rebaptized together with other persons, after which he continued to baptize more than . in july of he published his book _concerning christian baptism of believers_, which was directed against zwingli, whose name, however, was not mentioned. at zurich, whither he had fled from waldshut after the defeat of the peasants in their rebellion of , he was compelled to hold a public disputation with zwingli on infant baptism. this led to his imprisonment from which he was released only after a public recantation, . he escaped to nicolsburg, moravia, where, under the protection of a powerful nobleman, he developed a feverish activity and rebaptized about , persons. when the persecutions of the anabaptists began, hubmaier was arrested, and after sulphur and powder had been well rubbed into his long beard, he was burned at the stake in vienna, march , . three days after, his wife, with a stone about her neck, was thrust from the bridge into the danube. hubmaier denounced infant baptism as "an abominable idolatry." he taught: children are incapable of making the public confession required by baptism; there is no scriptural reason for infant baptism; it robs us of the true baptism, since people believe that children are baptized while in reality they are nothing less than baptized. he says: "since the alleged infant baptism is no baptism, those who now receive water-baptism according to the institution of christ cannot be charged with anabaptism." concerning the lord's supper, hubmaier taught: "here it is apparent that the bread is not the body of christ, but only a reminder of it. likewise the wine is not the blood of christ, but also a mere memorial that he has shed and given his blood to wash all believers from their sins." "in the lord's supper the body and blood of christ are received spiritually and by faith only." in the supper of christ "bread is bread and wine is wine and not christ. for he has ascended to heaven and sits at the right hand of god, his father." hubmaier did not regard the word as a means of grace nor baptism and the lord's supper as gracious acts of god, but as mere works of man. "in believers," he says, "god works both to will and to do, by the inward anointing of his holy spirit." concerning church discipline he taught: where the christian ban is not established and used according to the command of christ, there sin, shame, and vice control everything. a person who is expelled must be denied all communion until he repents. in connection with his deliverances on the ban, hubmaier, after the fashion of the papists, made the gospel of christian liberty as preached by luther responsible for the carnal way in which many abused it. the socialistic trend of anabaptism, however, was not developed by hubmaier. (tschackert . . .) . dachser and hutt. jacob dachser was one of the most zealous members and leaders of the large anabaptistic congregation in augsburg, where he was also imprisoned, . he, not langenmantel, is the author of the "_offenbarung von den wahrhaftigen wiedertaeufern_. revelation of the true anabaptists," secretly published by the anabaptistic printer philip ulhart in augsburg and accepted as a sort of confession by the council held by the anabaptists in the fall of at augsburg. the book of urban regius: "_wider den neuen tauforden notwendige warnung an alle christenglaeubigen_--against the new baptistic order, a necessary warning to all christians," was directed against dachser's _revelation_. in dachser published his _form and order of spiritual songs_, the first hymn-book of the anabaptists, containing hymns of luther, speratus, muenzer, hutt, pollio, and dachser. in his _revelation_ dachser said: "the entire world is against each other; we don't know any more where the truth is. while all are convinced that the pope has erred and deceived us, the new preachers, by reviling and maligning each other, betray that they, too, are not sent by god." "in their pulpits the false teachers [lutherans, etc.] themselves confess that the longer they preach, the less good is done. but since they do not forsake a place where they see no fruits of their doctrine, they thereby reveal that they are not sent by god." "god draws us to himself through the power which is in us, and warns us against wickedness and through the teacher christ, who in his word has taught us the will of god." "christ sent his disciples to preach the gospel to all creatures and to baptize such as believe. and such as obey this command are called 'anabaptists'!" "by our evil will original purity has been defiled; from this uncleanness we must purge our heart. who does not find this uncleanness in himself, neither without nor within, is a true child of god, obedient to the word of god. who, in accordance with the command of christ, preaches and baptizes such as believe, is not an anabaptist, but a cobaptist [_mittaeufer_] of christ and the apostles." "all such as preach, teach, and baptize otherwise than christ commanded, are the real anabaptists [opponents of baptism], acting contrary to the son of god, by first baptizing, instead of first teaching and awaiting faith, as christ commanded." "we need but strive with christ to do the will of the father then we receive from god through the holy ghost the power to fulfil the divine command." (schlottenloher, ff.) hans hutt (hut), a restless bookbinder in franconia, attended the anabaptistic council in augsburg, where he was opposed by regius and incarcerated. he died in an attempt to escape from prison. as a punishment his body was burned. hutt must not be confounded with jacob huter or hueter, an anabaptist in tyrol. the followers of hans hutt in the city of steyr developed the socialistic tendencies of anabaptism. they taught: private ownership is sinful; all things are to be held in common; judgment day is imminent; then the anabaptists will reign with christ on earth. some also taught that finally the devil and all the damned would be saved; others held that there is neither a devil nor a hell, because christ had destroyed them. (tschackert ff. . .) article xvii of the _augsburg confession_ condemns "the anabaptists, who think that there will be an end to the punishments of condemned men and devils...; also others, who are now spreading certain jewish opinions, that before the resurrection of the dead the godly shall take possession of the kingdom of the world, the ungodly being everywhere suppressed." (conc. trigl., ) . john denk. denk, who was called the "archbaptist," the "bishop," "pope," and "apollo" of the anabaptists, was born in bavaria and trained in basel. in he became rector of st. sebald in nuernberg where he was opposed by osiander. banished in the following year, he escaped to st. gallen. expelled again, he fled to augsburg. here he was rebaptized by immersion and became an active member of the anabaptistic "apostolic brethren," who at that time numbered about , persons. denk was the leader of the council held by the anabaptists in in augsburg. expelled from the city, denk died during his flight, , at basel. his "retraction, _widerruf_" (a title probably chosen by the printer), published after his death, does not contain a retraction, but a summary of his teaching. (schlottenloher, .) the mystic mind of denk runs a good deal in the channels of the author of the "german theology, _deutsche theologie_," and of his pantheistic contemporary, sebastian franck. denk taught: god is one, and the source of unity. to return from all divisions to this unity must be our constant aim. the only way is entire surrender to god and submission in tranquillity. he says: "nothing is necessary for this salvation [reunion with god] but to obey him who is in us, and to be tranquil and wait for him in the true real sabbath and tranquillity, losing ourselves and all that is ours, so that god may both work and suffer in us. he who is in us is ready every hour and moment to follow, if we are but willing. his hour is always, but ours is not. he calls and stretches forth his arms the entire day, always ready; nobody answers him, nobody admits him or suffers him to enter. do but seek the lord, then you will find him; yea, he is already seeking you; only suffer yourselves to be found. indeed he has already found you, and even now is knocking. do but open unto him and let him in. apprehend and know the lord, even as you are apprehended and known of him." denk held that the source of religious and moral knowledge is not the scriptures, but the voice of god in the heart of man, or christ himself, who speaks and writes the divine law into the hearts of those who are his. [before denk, thomas muenzer had said: "_was bibel! bibel, bubel, babel!_"] whoever has this divine law in his heart lacks nothing that is needed to fulfil the will of god. according to denk a man may be saved without the preaching of the word, without the scriptures, and without any knowledge of the historical christ and his work. nor can the scriptures be understood without heeding the revelation of god in our own bosom. the scriptures must indeed be regarded as higher than "all human treasures, but not as high as god's word" [in our own bosom]. baptism is a mere outward sign that one has joined the number of believers; hence it can be administered to such only as are conscious of their faith. ceremonies in themselves are not sin, says denk, "but whoever imagines to obtain grace through them, either by baptism or by the breaking of bread, is given to superstition." (tschackert, ; meusel, _handl_. , .) . the schwenckfeldians. caspar schwenckfeldt, of ossig in liegnitz a descendent of a noble family in silesia, was born and studied in cologne. in he helped to introduce the reformation in liegnitz. he was twice in wittenberg; , when he met carlstadt and thomas muenzer and , when he visited luther. he endeavored to interest luther in the formation of conventicles, and particularly in his mystical theory concerning the lord's supper, which he considered the correct middle ground on which lutherans and zwinglians might compromise. but luther had no confidence in the enthusiast, whom he characterized as a "mad fool," "possessed by the devil." he said: "in silesia schwenckfeldt has kindled a fire which as yet has not been quenched and will burn on him eternally." because of the troubles and dissensions created in liegnitz, schwenckfeldt, in , was compelled to leave. having removed to strassburg he was zealous in propagating his enthusiasm in southern germany by establishing conventicles of "lovers of the glory of christ," as the adherents of schwenckfeldt called themselves. at a colloquy in tuebingen, , he promised not to disquiet the church. in he published his _summary of several arguments that christ according to his humanity is to-day no creature, but entirely our god and lord_. he called it the doctrine of the "deification of the flesh of christ." when this teaching was rejected as eutychianism, schwenckfeldt published his _large confession_, . at the convention of smalcald, also , his views were condemned and his books prohibited and burned. compelled to leave strassburg, he spent the remainder of his life in augsburg, in speier and in ulm (where he died, december , ). schwenckfeldt exchanged controversial writings with many contemporary theologians, whom he kept in constant excitement. in liegnitz he was supported by the ministers valentin krautwald, fabian eckel, sigismund werner, and valerius rosenheyn. his adherents were called "neutrals," because they declined to affiliate with any of the existing churches. . schwenckfeldt's doctrine. in schwenckfeldt wrote to paul speratus: since by the preaching of the gospel as set forth by luther so few people amended their lives, the thought had occurred to him that "something must still be lacking, whatever that may be." endeavoring to supply this defect, schwenckfeldt taught: grace cannot be imparted by any creature, bodily word, writing, or sacrament, but only by the omnipotent, eternal word proceeding from the mouth of god. whatever is external is a mere symbol and image of god, able neither to bring god into the soul nor to produce faith or an inward experience of divine life. "mark well" says he, "god is not in need of external things and means for his internal grace and spiritual action. for even christ, according to the flesh, was a hindrance to grace and [the spirit] of god, and had to be translated into the heavenly mode of being that the grace of the holy spirit might come to us.... whoever endeavors to come from without and through external means into the inner [the heart] does not understand the course of grace. god works without all means and pictures.... man must forget and drop everything, and be free and tranquil for the inbreathing [_einsprechen_, inspiration], and be drawn away from all creatures, giving himself up to god altogether." schwenckfeldt continues: the holy spirit enters the quiet soul only through the eternal word, which "proceeds from the mouth of god without means and not at all through scripture, external word, sacrament, or any creature in heaven or on earth. god wants to have this honor reserved solely to himself through himself [without any means] he wants to pardon man, teach him, impart the holy spirit to him, and save him. he does not want to grant his grace, and effect illumination and salvation through any creature; for even the flesh of christ was not a sufficient instrument for this purpose before he was glorified, translated into the heavenly places, and removed from our eyes." "scripture is for the external man; the holy spirit teaches everything to the elect inwardly and is not in need of scripture to give faith to them and to save them." schwenckfeldt, who employed the term "revelation" for this immediate operation of god, was inconsistent in not rejecting scripture, preaching, etc., altogether. but when admitting these, he adds that he distinguishes "god's own inner work from the external service." self-evidently, these views concerning the means of grace had a corrupting influence also on other doctrines. saving faith, according to schwenckfeldt, is not trust in god's promise of pardon for christ's sake, but an immediate mystical relation of the soul to god. justification, says he, "is not only forgiveness and non-imputation of sin, but also renewal of the heart." "we must seek our justification and righteousness not in christ according to his first state [of humiliation], in a manner historical," but according to his state of glorification, in which he governs the church. in order to enhance the "glory of christ" and have it shine and radiate in a new light, schwenckfeldt taught the "deification of the flesh of christ," thus corrupting the doctrine of the exaltation and of the person of christ in the direction of monophysitism. and the more his views were opposed, the more he was enamored of, and engrossed by, them, calling himself the "confessor and lover of the glory of christ." concerning the lord's supper, schwenckfeldt taught that the deified humanity of christ is really imparted and appropriated, not indeed through bread and wine, but immediately (without the intervention of any medium), internally, spiritually. the words of institution mean: my body, which is given for you, is what bread is, a food, _i.e._, a food for souls; and the new testament in my blood is a chalice, _i.e._, a drink for the elect to drink in the kingdom of god. baptism, says schwenckfeldt, is the "baptizing of the heavenly high priest jesus christ, which occurs in the believing soul by the holy ghost and by fire. infant baptism is a human ordinance, not merely useless, but detrimental to the baptism of christ." (tschackert, ff.) . the antitrinitarians. the first article of the _augsburg confession_ makes a special point of rejecting not only the ancient, but also the "modern samosatenes," _i.e._, the antitrinitarians, who in the beginning of the reformation began their activity in italy, spain, switzerland, and germany. most of these "modern arians and antitrinitarians," as they are called in the twelfth article of the _formula of concord_ came from the skeptical circles of humanists in italy. concerning these rationalists and epicureans the _apology_ remarks: "many [in italy and elsewhere] even publicly ridicule all religions, or, if they approve anything, they approve such things only as are in harmony with human reason, and regard the rest as fabulous and like the tragedies of the poets." (conc. trigl., , ; _c. r._ , .) pope leo x was generally regarded as being one of those who spoke of the profitable "fables concerning christ." according to a letter of warning to the christians in antwerp, , a fanatic (_rumpelgeist_) there taught: "every man has the holy spirit. the holy spirit is our reason and understanding (_ingenium et ratio naturalis_). every man believes. there is neither hell nor damnation. every one will obtain eternal life. nature teaches that i should do unto my neighbor as i would have him do unto me--to desire which is faith. the law is not violated by evil lust as long as i do not consent to lust. who has not the holy ghost has no sin for he has no reason." (e. , ; st. l. a ; enders , .) in his report on the marburg colloquy, october , , melanchthon remarks: "we have heard that some of them [the strassburgers] speak of the deity as the jews do, as though christ were not god by nature. (_c. r._ , .) at marburg, zwingli remarked that some had spoken incorrectly concerning the trinity, and that haetzer had written a book against the divinity of christ, which he, zwingli, had not permitted to be published." ( .) in a letter of luther to bugenhagen, we read: "your undertaking [of publishing a writing of athanasius concerning the trinity] is christian and wholesome in this our most corrupt time, in which all articles of faith in general are attacked by the servants of satan, and the one concerning the trinity is in particular beginning to be derided confidently by some skeptics and epicureans. these are ably assisted not only by those italian grammarians [humanists] and orators, which they flatter themselves to be, but also by some italico-german vipers and others, or, as you are accustomed to call them, viper-aspides, who sow their seed here and there in their discourses and writings, and, as paul says [ tim. , ], eat as doth a canker (_gar sehr um sich fressen_) and promote godlessness, about which they, when among themselves, laugh so complacently and are so happy that one can hardly believe it." (st. l. , ; enders , .) some antitrinitarians who affiliated with the anabaptists have already been referred to. denk, haetzer, and others rejected the apostles' creed because of their opposition to the doctrine of the trinity. haetzer, as stated wrote a book against the deity of christ in which he denied the tripersonality of god and the preexistence of the logos, and blasphemously designated the belief in the deity of christ as "superstition" and the trust in his satisfaction as "drinking on the score of christ (_ein zechen auf die kreide christi_)." according to denk, christ is merely an example showing us how to redeem ourselves which we are all able to do because there is still within us a seed of the divine word and light. (tschackert, , .) it was of denk that capito wrote, : "at nuernberg the schoolteacher at st. sebald denied that the holy ghost and the son are equal to the father, and for this reason he was expelled." (plitt, _augustana_ , .) at strassburg the anabaptists were publicly charged, in , with denying the trinity; in , with denying the deity of christ. in urban regius spoke of the anabaptists in augsburg as maintaining that christ was merely a teacher of a christian life. in the same year althamer of nuernberg published his book _against the new jews and arians under the christian name who deny the deity of christ_. in osiander wrote concerning anabaptists in nuernberg: "it is well known, and may be proved by their own writings, that they deny and contradict the sublime article of our faith concerning the holy trinity, from which it follows immediately that they also deny the deity of christ." "christ is not the natural, true son of god," such was also the accusation made by justus menius in his book concerning the _doctrines and secrets of the anabaptists_. in his _sermons on the life of luther_, mathesius said "now the anabaptists speak most contemptuously of the deity of jesus christ.... this was their chief article that they despised the written word, the holy bible, and believed nothing or very little of jesus christ the eternal son of god." . franck, campanus, ochino, servetus, blandrata, etc. sebastian franck and john campanus must also be numbered among the antitrinitarians. franck was a pantheist, who had been pastor in the vicinity of nuernberg till , when he resigned and engaged in soap manufacturing, writing, and printing. campanus appeared in wittenberg, . at the colloquy of marburg he endeavored to unite luther and zwingli by explaining the words: "this is my body" to mean: this is a body created by me. in he published a book: "against the entire world after the apostles--_contra totum post apostolos mundum_," in which he taught that the son is inferior to the father, and denied the personality of the holy spirit. "he argues," says melanchthon, who in his letters frequently refers to the "blasphemies of campanus," "that christ is not god; that the holy spirit is not god; that original sin is an empty word. finally there is nothing which he does not transform into philosophy." (_c. r._ , . . . . ; , ; , .) when campanus endeavored to spread his doctrines, he was banished from saxony, . he returned to juelich, where he preached on the imminence of judgment day, with the result that the peasants sold their property and declined to work any longer. campanus was imprisoned for twenty years and died . prominent among the numerous antitrinitarians who came from italy were ochino, servetus, gribaldo, gentile, blandrata, and alciati. bernardino ochino, born , was vicar-general of the capuchins and a renowned pulpit orator in siena. in he was compelled to leave italy in order to escape the inquisition. he served the italian congregation in zurich from to , when he was banished because he had defended polygamy. he died in austerlitz, . in his _thirty dialogs_, published , he rejects the doctrines of the trinity, of the deity of christ, and of the atonement. (_herzog r_. , .)--michael servetus was born in and educated at saragossa and toulouse. in , at hagenau, alsace, he published _de trinitatis erroribus libri vii_. he was opposed by zwingli and oecolampadius. in he wrote his _christianismi restitutio_, a voluminous book, which he published in . in it he opposes the trinity as an unbiblical and satanic doctrine, and at the same time rejects original sin and infant baptism. the result was that, while passing through geneva on his way to italy, he was arrested at the instance of calvin, tried, condemned, and burned at the stake, october , --an act which was approved also by melanchthon. (_c. r._ , ; , .)--matteo gribaldo, in , uttered tritheistic views concerning the trinity in the italian congregation at geneva. arrested in bern, he retracted his doctrine. he died .--john valentine gentile also belonged to the italian fugitives in geneva. in he signed an orthodox confession concerning the trinity. before long, however, he relapsed into his antitrinitarian errors. he was finally beheaded at bern. (_herzog r_. , .) george blandrata, born , was influenced by gribaldo. fearing for his liberty, he left geneva and went to poland and thence to transylvania. here he published his _confessio antitrinitaria_, and was instrumental in introducing unitarianism into transylvania. he died after . in gianpaolo alciati of piedmont accompanied blandrata to poland. he taught that christ was inferior to the father, and denied that there were two natures in christ. . davidis and socinus. francis davidis in transylvania was an antitrinitarian of the most radical stripe. he had studied in wittenberg and . in he joined the lutherans, in the calvinists. secretly after and publicly since he cooperated with blandrata to introduce unitarianism in transylvania. in numerous disputations he attacked the doctrine of the trinity as unscriptural and contradictory. in he published his views in _de falso et vera unius dei patris, filii et spiritus sancti cognitione libri duo_. he contended that the doctrine of the trinity was the source of all idolatry in the church; that christ, though born of mary in a supernatural way, was preexistent only in the decree of god, and that the holy spirit was merely a power emanating from god for our sanctification. he also rejected infant baptism and the lord's supper. after the prince and the greater part of the nobility had been won for unitarianism, davidis, in , was made superintendent of the unitarian church in transylvania. in religious liberty was proclaimed, and unitarians, catholics, lutherans, and calvinists were tolerated equally. before long, however, a reaction set in. the catholic stephan bathory, who succeeded to the throne, removed the unitarians from his court and surrounded himself with jesuits. on march , , davidis delivered a sermon against the adoration of christ, declaring it to be the same idolatry as the invocation of mary and the saints. three days after he was deposed and imprisoned. in the proceedings instituted against him he was convicted as a blasphemer and sentenced to imprisonment for life. he died in prison, november , , prophesying the final downfall of all "false dogmas," meaning, of course, the doctrines which he had combated. in poland, especially since , the humanistic and liberal-minded nobility opposed the catholic clergy and protected protestants and later on also fugitive antitrinitarians. among these were the italians francis lismanio, gregory pauli, and peter statorius. these unitarians, however, lacked unity and harmony. they disagreed on infant baptism, the preexistence and adoration of christ, etc. these dissensions continued until faustus socinus (born at siena , died in poland) arrived. he was the nephew of the skeptical and liberal-minded laelius socinus (lelio sozzini) who left italy in , when the inquisition was established there, and died in zurich, . faustus socinus claimed that he had received his ideas from his uncle laelius. in he published anonymously an explanation of the first chapter of the gospel of st. john, which, contained the entire program of unitarianism. in he followed an invitation of blandrata to oppose non-adorantism (the doctrine that christ must not be adored) as taught by davidis. in the following year faustus removed to poland, where he endeavored to unite the various unitarian parties: the anabaptists, non-adorantes, the believers in the preexistence of christ, etc., and their opponents. the growth of unitarianism in poland was rapid. a school flourished in rakow numbering in its palmy days about , scholars. however here, too, a jesuitic reaction set in. in the school at rakow was destroyed, the printery closed, and the teachers and ministers expelled. in the unitarians generally were banished as traitors, and in the rigorous laws against unitarianism were confirmed. the chief source of the antitrinitarian and socinian doctrine is the racovian catechism, published in the polish and in the latin language under the title: "_catechism of the churches in the kingdom of poland_ which affirm that no one besides the father of our lord jesus christ is that one god of israel." it teaches: there is but one divine person; christ is a mere man; the doctrine concerning the deity of christ is false; as a reward for his sinless life, god has given christ all power in heaven and on earth; as such, as god's representative (_homo deus factus_, the man made god), he may be adored; there is no original sin; with the help of god, that is to say, with the commandments and promises of god revealed by christ, man may acquire salvation; he is able to keep these commandments, though not perfectly; man's shortcomings are pardoned by god on account of his good intention; an atonement by christ is not required for this purpose; moreover, the doctrine of atonement must be opposed as false and pernicious; by his death christ merely sealed his doctrine; all who obey his commandments are adherents of christ; these will participate in his dominion; the wicked and the devils will be annihilated; there is no such thing as eternal punishment; whatever in the bible comports with human reason and serves moral ends is inspired; the old testament is superfluous for christians, because all matters pertaining to religion are contained better and clearer in the new testament. (tschackert, .) evidently, in every detail, antitrinitarianism and socinianism are absolutely incompatible with, and destructive of, the very essence of christianity. the _apology_ declares that the deniers of the doctrine of the holy trinity "are outside of the church of christ and are idolaters, and insult god." ( , .) this verdict is confirmed by article xii of the _formula of concord_. ( , ; , .) xxiii. origin, subscription, character, etc., of formula of concord. . lutherans yearning for a godly peace. a holy zeal for the purity and unity of doctrine is not at all incompatible, rather always and of necessity connected with an earnest desire for peace; not, indeed, a peace at any price, but a truly christian and godly peace, a peace consistent with the divine truth. also in the loyal lutherans, who during the controversies after luther's death faithfully adhered to their confessions, the fervent desire for such a godly peace grew in proportion as the dissensions increased. while calvinists and crypto-calvinists were the advocates of a unionistic compromise, true lutherans everywhere stood for a union based on the truth as taught by luther and contained in the lutheran confessions. though yearning for peace and praying that the controversies might cease, they were determined that the lutheran church should never be contaminated with indifferentism or unionism, nor with any teaching deviating in the least from the divine truth. as a result, earnest and repeated efforts to restore unity and peace were made everywhere by lutheran princes as well as by theologians, especially the theologians who had not participated in the controversies, but for all that were no less concerned about the maintenance of pure lutheranism and no less opposed to a peace at the expense of the divine truth than the others. as early as flacius and gallus published their _provokation oder erbieten der adiaphorischen sachen halben, auf erkenntnis und urteil der kirchen_. in this appeal they urged that ten or twenty competent men who hitherto had not participated in the public controversy be appointed to decide the chief differences between themselves and the interimists. in the two following years flacius and gallus continued their endeavors to interest influential men in saxony and other places for their plan. melanchthon and his wittenberg colleagues, however, maintained silence in the matter. at the behest of the dukes of thuringia, amsdorf, stolz, aurifaber, schnepf, and strigel met at weimar in the early part of to discuss the conditions of peace. opposed as they were to a peace by agreeing to disagree or by ignoring the differences and past contentions, they demanded that synergism, majorism, adiaphorism, as also the doctrines of zwingli, osiander, and schwenckfeldt, be publicly rejected by the wittenbergers. (preger , . .) . pacific overtures of flacius. soon after the convention in weimar, gottschalk praetorius, rector of the school in magdeburg, and hubertus languet from burgundy (an intimate friend of melanchthon and a guest at his table, who later on maliciously slandered flacius) had an interview with flacius, in which the latter submitted the conditions on which peace might be established. however, a letter written in this matter by praetorius, in april, , was not answered by melanchthon, who, moreover, insinuated that flacius's object merely was to kindle hatred. (_c. r._ , .) in may, , flacius, continuing his peace efforts, forwarded to paul eber his "mild proposals, _linde vorschlaege_, dadurch man gottselige und notwendige friedliche vergleichung machen koennte zwischen den wittenbergischen und leipzigischen theologen in causa adiaphoristica und den andern, so wider sie geschrieben haben." according to these _proposals_, flacius demanded that, in a publication signed by the theologians of both parties, the pope be denounced as the true antichrist, the augsburg interim be rejected, the proposition: "good works are necessary to salvation," be condemned, also the errors of zwingli and osiander. "the good lord knows," said flacius, "that every day and hour i consider and plan earnestly how the affair of the adiaphorists might be settled in a christian manner." but he added that he could not be satisfied until, by repentance, "they wipe out their sin, denial, apostasy, and persecution, instead of increasing them by their excuses." but flacius received an answer neither from eber nor from melanchthon. instead, the wittenbergers, with the silent consent of melanchthon, circulated a caricature in which flacius was accorded the role of a braying ass being crowned by other asses with a soiled crown. (preger , . .) another offer of flacius to meet melanchthon in wittenberg and discuss the matter personally was also declined. july , , melanchthon wrote: "i enjoyed a sweet friendship and familiarity with illyricus, and i would gladly confer with him on the entire doctrine. but before this he has spread things which i had neither said nor thought, wherefore now, too, i fear treachery (_insidias metuo_)." timid as he was, melanchthon really feared for his life at the contemplated colloquy, because the statement of chytraeus: "as long as flacius and melanchthon are alive, unity will not be restored," had been reported to him in the form: unless philip were put out of the way, unity would not be possible. "none of my friends," he wrote, "is willing to attend the colloquy, and they believe that it is not safe for me to confer with him [flacius] alone." (_c. r._ , .) considering melanchthon's answer as insincere and sophistical, flacius declared that, after having earnestly sought peace in a private way, he would now appeal to the church. he did so by publishing "_von der einigkeit_, concerning unity," a book which he had written before he made his pacific overtures to melanchthon. (preger , . .) however, induced by a letter of fabricius of meissen (august , ), flacius made a further effort, addressing melanchthon in a letter of september , , in which he implored him to make his peace with god and the church by an unequivocal disavowal of adiaphorism. as a result, melanchthon wrote his famous letter of september , , referred to in our chapter on the adiaphoristic controversy, in which he admitted in a qualified way that he had sinned in the matter. in his reply of september , , flacius again declared that his object was not any triumph or glory for himself, but "only the maintenance of truth and the rooting out of error," and that nothing was able to remove the offense given by melanchthon and the adiaphorists but a clear confession of the truth and an unequivocal rejection of error. melanchthon, however, broke off the correspondence and continued to nurse his animosity against flacius. (preger , f.) . lower saxons endeavoring to mediate between melanchthon and flacius. despite his experiences with melanchthon, flacius did not allow himself to be discouraged in his efforts to bring about unity and peace. embracing an opportunity which a correspondence with the clergy of lower saxony concerning schwenckfeldt offered him, he requested the lower saxons to mediate between himself and melanchthon, submitting for this purpose articles, differing from the _mild proposals_ only in expressly mentioning also the leipzig interim. the request was granted, and four superintendents, accompanied by four ministers, were delegated for the purpose to wittenberg. the delegates were: from luebeck: valentin curtius and dionysius schunemann; from hamburg: paul von eitzen and westphal; from lueneburg: f. henning and antonius wippermann; from brunswick: moerlin and chemnitz. after agreeing, at brunswick, january , , on theses based on those of flacius, and after conferring with flacius in magdeburg, january , they unexpectedly, january , arrived in wlttenberg, offering their services as mediators. melanchthon received them in a friendly manner, but when, on the following day, moerlin read the articles of agreement, he denounced flacius and gallus as having slandered him, and declined to treat with the lower saxons on the basis of the "flacian theses." on january the delegation submitted eight new articles. of these the third read: "all corruptions which militate against the pure apostolic doctrine and that of the _augsburg confession_ shall be eliminated from the article of justification, in particular the corruption concerning the necessity of good works to salvation." article vii requested melanchthon to make a public statement concerning the adiaphora and the necessity of good works, declaring his agreement with the confession of our church. (preger , .) the presentation of these articles had a most unfavorable effect on melanchthon. the saxon mediators report that he was excited to such an extent that they feared he would be taken seriously ill. in a most violent manner melanchthon charged the delegation with treacherously conspiring with flacius to ensnare him. however, appeased by paul eber, he finally consented to reply in writing on the morrow, january . in his answer melanchthon declared: for thirty years he had borne the heavy burdens of the church and encountered most insidious conflicts; they therefore ought now to have had compassion with him instead of assaulting him alone; it was being fulfilled what sturm had once told him on leaving: we shall meet again to crucify you. sparing flacius, they had presented articles with the sole purpose of forcing him and others to cut their own throats. as to the articles themselves, melanchthon objected to the third, because, he said, it falsely charged him and others with having taught and defended errors regarding justification. he declined article vii because the publication there required was unnecessary, since it might easily be learned from his many writings what he had taught in the matter there referred to. (preger , . .) fearing that the lower saxon mediators might yield and make concessions detrimental to the truth, flacius and his adherents (wigand, baumgartner, judex, albert christiani, p. arbiter, h. brenz, antonius otto) assembled in coswig, a place not very far from wittenberg. in a letter, dated january , , they admonished the saxon mediators not to yield anything contrary to the divine truth but firmly to insist on the elimination of the errors connected with the interim (_ut id iugulum recte iuguletis_). flacius also requested count of ungnad first to meet them in coswig, and then go to wittenberg in order to assist in winning melanchthon for his peace proposals. in the letter to the count, flacius remarked: he feared that the mediators were administering to melanchthon "sweet rather than wholesome and strong medicine." (preger , .) in a similar manner pastor michael stiefel was urged to go to wittenberg to influence melanchthon. at the same time judex was sent to implore the saxon delegates not to discontinue their efforts, and adopt no resolution before submitting it also to them [the magdeburgers] for consideration. no news having arrived by saturday, january , an additional letter was dispatched to wittenberg, written in the same spirit of anxiety, and urging the mediators to stand firm, not to yield, and to continue their efforts until successful, since failure, they said would not only expose them to ridicule, but greatly damage the church. ( , f.) on the evening of the same day moerlin hennig, and westphal arrived in coswig. moerlin reported on their discussions, and submitted the articles presented to melanchthon together with the latter's answer. at the same time he requested the flacians to overlook the harsh language of philip, telling also of the animosity and general opposition they had met with in wittenberg, where the students, he said, had even threatened to stone them. having heard the report the flacians withdrew for a brief consultation. their impression was (which they neither made any efforts to hide) that in deference to melanchthon the saxons had not been sufficiently careful in seeking only the honor of god, the welfare of the church, and the true conversion of sinners. in a meeting held on sunday, january , wigand and flacius declared their dissatisfaction with the proceedings in wittenberg. referring particularly to the shocking stubbornness of melanchthon, the former urged the saxon delegates to regard god higher than men, and earnestly and openly to call the wittenbergers to repentance. he thereupon handed the delegates, besides a list of adiaphoristic errors and of offensive statements culled from major's homilies, two sealed letters, which contained their strictures on the eight articles presented to melanchthon, their answer to melanchthon's charges, etc. flacius said in the meeting: this matter troubled him day and night; hope for the conversion of the adiaphorists who had despised the admonition, not of men but of the holy spirit, was constantly decreasing; having already yielded more than he should have done, he now must insist that, in a publication signed by both parties, the leipzig interim be condemned by name, and that also in the future the people be warned against such sins and be called to repentance. flacius furthermore declared that his theses should have been either retained or refuted. in this he was supported by otto of nordhausen. moerlin answered, irritated: they had presented other articles because melanchthon had declined the first; if any one was able to frame better theses, he was at liberty to do so. discouraged and ill-humored, the delegation returned to wittenberg, where, too, animosity had reached its climax. for in his sermon, delivered sunday in bugenhagen's pulpit, and in the presence of melanchthon and the other professors, john curio had spoken of flacius as "the rascal and knave (_schalk und bube_)," and even referred to the lower saxon delegates in unfriendly terms. also a filthy and insulting pasquil, perhaps composed by paul crell, in which flacius and the saxon delegates were reviled, was circulated in wittenberg and even sent to coswig. (preger , .) the first lines of the pasquil ran thus; "_qui huc venistis legati illyrici permerdati, ab illo concacati, polypragmones inflati, illius natibus nati, quae communio veritati, mendacio et vanitati?_" (_c. r._ , . .) having read the sealed letters and convinced themselves that melanchthon could never be induced to accede to the demands of the magdeburgers, the delegation (with the exception of chemnitz) immediately returned to coswig, january . here they declared: they had not delivered the list of errors to melanchthon; if they had done so, deliberations would have been broken off immediately; only the charges with respect to justification had been transmitted; they therefore requested the magdeburgers to declare their agreement with the articles already submitted to melanchthon. seeing no other course, the magdeburgers finally yielded, though reluctantly, and not without protests and some changes in the articles. flacius, too, consented, but "only with a wounded conscience," as he declared. having returned to wittenberg, the delegates transmitted the modified articles together with the additions of the magdeburgers to melanchthon. in his answer of january to the lower saxon pastors, melanchthon said in part: "you know that in the last thirty years a great confusion of opinions obtained in which it was difficult not to stumble somewhere. and many hypocrites have been, and still are, hostile in particular to me. i was also drawn into the insidious deliberations of the princes. if, therefore, i have either stumbled anywhere or been too lukewarm in any matter, i ask god and the churches to forgive me and shall submit to the verdict of the church.... as to the flacian quarrels, however, concerning which you are now treating with me so eagerly, and into which flacius has injected many foreign matters, you yourselves know that this affair pertains also to many others, and that, without offending them, i cannot decide and settle anything (_me aliquid statuere posse_).... this now i desire to be my last answer (_hanc volo nunc meam postremam responsionem esse_); if it does not satisfy you, i appeal to the verdict of the church in which you, too, will be judges. may the son of god govern all of us, and grant that we be one in him!" as to the articles submitted by the delegates, melanchthon rejected all the changes and additions suggested by the magdeburgers. he declared that he was not willing to enter into a discussion of the adiaphora, nor in any way to censure the honorable men who had participated in the deliberations concerning the leipzig interim. (_c. r._ , .) toward evening flacius received melanchthon's answer, together with the information that the saxon delegates would depart on the morrow, and that now the magdeburgers might do what seemed best to them. early next morning they dispatched another letter written by flacius, in which they modified their demands, and urged the saxon delegates to continues their efforts to induce the wittenbergers to reject the adiaphoristic errors. "we call upon god as our witness," they said, "that we most earnestly desire a godly peace, and that, if it is not brought about, the fault lies not with us, but with them, who expressly say and confess concerning themselves that they absolutely refuse to condemn the adiaphoristic errors--the real issue of the entire controversy." (_c. r._ , .) but the messenger arrived too late; he met the delegation when they were about to leave the gates of wittenberg. increased animosity on both sides was the only result of the mediation-efforts of the lower saxon theologians. . futile efforts of duke john albrecht. four weeks later duke john albrecht of mecklenburg sent messengers to wittenberg for the same purpose, _viz._, of mediating between melanchthon and flacius, melanchthon in particular having previously requested him to frame articles which might serve as a basis of peace. the articles, composed by the theologians and counselors of the duke, were more severe than those of the lower saxons. george venetus, professor at rostock, and counselor andrew mylius were commissioned to present them, first at wittenberg, then at magdeburg. when the articles were submitted to melanchthon, he again fell into a state of violent agitation. the report says: "as soon as he noticed that adiaphorism was criticized, and that he was requested to reject it even if only in a mild form, he instantly sprang up with great impatience and would not permit them [the delegates] to finish their speech (although they most earnestly, in the name of their prince, requested to be heard), but burst forth into invectives and denunciations of illyricus and others, and finally also declaimed against the prince himself and his delegates, vociferating that illyricus secretly entertained many repulsive errors, etc." on february , melanchthon delivered his answer to the delegates. when these urged him to give a more favorable reply, he again interrupted them, exclaiming: "oppress me, if you so desire; such is the lot of the peaceful.... i commend myself to god." after melanchthon had left, peucer, who had accompanied him, harshly told the delegates: "don't trouble my father-in-law any more with such matters. _ihr sollt forthin meinen schwaeher zufrieden lassen mit solchen haendeln_." ( , f.) regarding the last ( ) of the articles submitted by the delegates of duke albrecht which dealt with the adiaphora, melanchthon declared in his answer of february : "i should not be astonished to have these two conditions [to confess the adiaphoristic errors, etc.] imposed on me if i had been an enemy. the action of the saxon pastors was milder. i may have been lukewarm in some transactions, but i certainly have never been an enemy.... therefore i clearly state that i do not assent to these presentations [of duke albrecht], which are cunningly framed so that, if i accept them, i myself may cut my throat (_ut me, si eas recepero, ipse iugulem_)." (_c. r._ , .) the magdeburgers refused to participate in these efforts of count albrecht, chiefly because, as they said, there was no hope for peace as long as melanchthon remained under the influence of his wittenberg friends. but even now flacius did not entirely abandon his attempts to bring about a godly peace. in he asked paul vergerius, who passed jena on his way to wittenberg, to treat with melanchthon on the adiaphoristic question. melanchthon, however is reported to have said: "omit that; let us treat of other things." flacius also wrote to king christian iii of denmark to influence elector august to abolish the adiaphoristic errors, but apparently without any result. . clash at colloquy in worms, . the diet at regensburg, which adjourned in march of , resolved that a colloquy be held at worms to bring about an agreement between the lutheran and roman parties of the empire. in order to prepare for the colloquy, a convention was held by the lutherans in june, , at frankfort-on-the-main. june a resolution was adopted to the effect that all controversies among the lutherans be suspended, and the romanists be told at the prospective colloquy that the lutherans were all agreed in the chief points of doctrine. against this resolution nicholas gallus and several others entered their protest. self-evidently, also flacius and his adherents who had always held that the controverted issues involved essential points of doctrine, could not assent to the resolution without violating their conscience, and denying their convictions and the truth as they saw it. such being the situation, the wise thing for the lutherans to do would have been to decline the colloquy. for, since also ducal saxony with its stanch lutherans was held to attend it, a public humiliating clash of the lutherans was unavoidable. before the formal opening of the colloquy, the thuringian delegates at worms received a letter from flacius, dated august , in which he admonished them to make a determined confession, and to induce the other lutheran theologians to reject the interim, adiaphorism, majorism, osiandrism and zwinglianism. this was necessary, said flacius, because the romanists would, no doubt exploit the concessions made in the leipzig interim and the dissensions existing among the lutherans. (_c. r._ , l ff.). flacius expressed the same views in an opinion to the dukes of saxony, who, in turn, gave corresponding instructions to their delegates in worms. in a letter dated august , duke john frederick said it was impossible that, in defending the _augsburg confession_ against the romanists, the lutherans could stand as one man and speak as with one mouth (_fuer einen mann und also ex uno ore_), if they had not previously come to an agreement among themselves and condemned the errors. for otherwise the papists would be able to defeat the lutherans with their own sword, _i.e._, their own polemical publications. ( .) on the same day, august , , flacius repeated his sentiments and admonitions in letters to schnepf, moerlin, and sarcerius. ( ff.) in a meeting of the lutheran theologians at worms, held september , dr. basilius monner, professor of jurisprudence at jena made a motion in keeping with his instructions and the admonitions of flacius, whereupon erhard schnepf, professor in jena, read a list of the errors that ought to be rejected. but the majority, led by melanchthon, opposed the motion. a breach seemed unavoidable. for duke john frederick had decided that his theologians could not participate in the colloquy with lutherans who refused to reject errors conflicting with the _augsburg confession_, nor recognize them as pure, faithful, loyal, and true members and adherents of the _augsburg confession_, the _apology_, and the _smalcald articles_. (preger , .) the imminent clash was temporarily warded off by the concession on the part of the melanchthonians that the thuringian theologians should be allowed freely to express their opinion on any article discussed at the colloquy. at the session held september , , however, bishop michael helding demanded to know whether the lutherans excluded the zwinglians, calvinists, osiandrists and flacians (in the doctrine _de servo arbitrio_) from the _augsburg confession_. the jesuit canisius plied the lutherans with similar questions: whether they considered osiander, major, and others adherents of the _augustana_. melanchthon declared evasively that all evangelical delegates and pastors present were agreed in the _augsburg confession_. as a result the thuringians decided to enter their protest. in a special meeting of the lutherans the majority threatened to exclude the thuringians from all following sessions if they dared to express their protest [containing the list of errors which they rejected] before the papists. the consequence was that the thuringians presented their protest in writing to the president, julius pflug, and departed from worms. the romanists, who from the beginning had been opposed to the colloquy, refused to treat with the remaining lutheran theologians, because they said, it was impossible to know who the true adherents of the _augsburg confession_ were with whom, according to the regensburg resolution, they were to deal. . efforts of princes to restore unity: frankfort recess. the colloquy of worms had increased the enmity and animosity among the lutherans. it had brought their quarrels to a climax, and given official publicity to the dissensions existing among them,--a situation which was unscrupulously exploited by the romanists also politically, their sinister object being to rob the lutherans of the privileges guaranteed by the augsburg peace, and to compel them to return to the roman fold. in particular the jesuits stressed the point that the dissensions among the lutherans proved conclusively that they had abandoned the _augsburg confession_ to the adherents of which alone the provisions of the augsburg peace of applied. at the same time they embraced the opportunity to spread false reports concerning all manner of heresies that were tolerated in the lutheran churches. this roused the lutheran princes, who according to the augsburg peace treaty were responsible to the empire for the religious conditions within their territories, to bend all their energies toward healing the breach and restoring religious unity within their churches. efforts to this effect were made especially at frankfort-on-the-main, , and at naumburg, . but instead of promoting peace among the lutherans also these conventions of the princes merely poured oil into the flames by adding new subjects of dissension, increasing the general distrust, and confirming the conviction that luther's doctrine of the lord's supper was in danger indeed. for, instead of insisting on a clear confession of the truth and an unequivocal rejection of error, the princes endeavored to establish peace by ignoring, veiling, and compromising the differences. at frankfort, otto henry of the palatinate, augustus of saxony, joachim of brandenburg, wolfgang of zweibruecken, christopher of wuerttemberg, and philip of hesse discussed the religious situation and, on march , , signed the so-called _frankfort recess_ (agreement), in which they again solemnly pledged their adherence to the holy scriptures, the ecumenical symbols, the _augsburg confession_ of , and its _apology_. (_c. r._ , .) in the _recess_ the princes stated that the existing dissensions encouraged the romanists to proceed against the lutherans, who, the princes declared, were not disagreed in their confession. in four articles the controverted questions concerning justification, good works, the lord's supper, and the adiaphora were dealt with, but in vague and ambiguous terms, the articles being based on melanchthon's anti-flacian opinion of march , . ( ff.; ff.) when the _frankfort recess_ was submitted for subscription to the estates who had not been present at frankfort, it failed to receive the expected approval. it was criticized by the theologians of anhalt, henneberg, mecklenburg, pomerania, the lower saxon cities, and regensburg. the strongest opposition, however, came from ducal saxony, where flacius attacked the _recess_ in two books. the first was entitled: "_refutatio samaritani interim_, in quo vera religio cum sectis et corruptelis scelerate et perniciose confunditur--refutation of the samaritan interim, in which the true religion is criminally and perniciously confounded with the sects." the other: "_grund und ursach', warum das frankfurtisch interim in keinem wege anzunehmen sei_--reason and cause why the frankfort interim must not be adopted." the chief objections of flacius were: . the _smalcald articles_ should have been included in the confessions subscribed to. . the differences within the lutheran church should not have been treated as questions of minor import. . major's statement should have been rejected as simply false, and not merely when falsely interpreted. . the statements concerning the lord's supper are "dark, general, and ambiguous," hence crypto-calvinistic. . the article on the adiaphora is ambiguous and altogether unsatisfactory. . the measures adopted to suppress theological discussions and controversies would lead to suppression of the truth ("binding the mouth of the holy ghost") and tyrannizing of the churches by the princes. (preger , .) in his attitude flacius was supported by his colleagues in jena and by duke john frederick. when a delegation appeared requesting him to sign the _recess_, he declined and ordered his theologians to set forth his objection in a special book. elector august, in turn, charged melanchthon to write an apology of the _recess_ against the ducal theologians; which, again, was answered by flacius. in order to unite the opponents of the _recess_, john frederick invited the lower saxons to attend a convention in magdeburg. when this failed, flacius induced the duke to publish a book treating particularly the doctrinal differences within the lutheran church. in the drafting and revision of this _book of confutation_, as it was called, the following theologians participated: strigel, schnepf, andrew huegel, john stoessel, simon musaeus, joachim moerlin, sarcerius, aurifaber, and flacius. november , , it received the sanction of the dukes. among the melanchthonians the _book of confutation_, which had made it a special point to refute and reject the errors of the wittenberg philippists, caused consternation and bitter resentment. for evidently its theological attitude was incompatible with the _recess_, and hence the breach now seemed incurable and permanent. by order of elector august, melanchthon, in the name of the wittenberg faculty, wrote an opinion of the _book of confutation_. (_c. r._ , .) but contents as well as form of this opinion merely served to confirm the ducal theologians in their position. the philippists also fortified themselves by publishing the _corpus doctrinae_ (_corpus philippicum_ or _misnicum_), which contained writings only of melanchthon. the _frankfort recess_, therefore, instead of bringing relief to the lutherans, only increased their mutual enmity and distrust. in order to reconcile john frederick, the duke of wuerttemberg suggested a convention of princes at fulda, on january , . but when elector august heard that besides the duke of saxony also other opponents of the _frankfort recess_ were invited, he foiled the plan by declining to attend. . general lutheran council advocated by flacianists. to heal the breach and end the public scandal, flacius and his adherents fervently advocated the convocation of a general lutheran synod. in they published "_supplicatio quorundam theologorum ... pro libera christiana et legitima synodo_, supplication of some theologians ... for a free, christian and lawful synod." the document was signed by superintendents, professors, and pastors, "who after luther's death," as they emphasized, "had contended orally and in writing against the corruptions and sects." the signatures represented theologians from ducal saxony, hamburg, bremen, luebeck, rostock, wismar, brunswick, magdeburg, halberstadt, koethen, nordhausen, schweinfurt, regensburg, lindau, upper palatinate, hesse, brandenburg, electoral saxony, nuernberg, augsburg, baden, etc. some of the first were: amsdorf, musaeus, joachim moerlin, hesshusius, max moerlin, gallus, wigand, judex, westphal, john freder of wismar, anton otto of nordhausen, flacius. the _supplication_ showed why a general synod was necessary and how it was to be conducted. its chief object, the _supplication_ said, would be to pass on adiaphorism, majorism, and synergism, all participants in the synod having previously been pledged on the _augsburg confession_, the _apology_, and the _smalcald articles_, according to which all questions were to be decided. (preger , f.) the most violent opponent of this plan was melanchthon. fearing that the flacianists might get control of the prospective general council, he, in advance, denounced and branded it as a "robber synod (_raeubersynode_), advocated by the ignorant flacian rabble." three weeks before his death, march , he wrote: "since they [the flacians] cannot kill me, the object of these hypocrites is to expel me. for long ago they have said that they would not leave a foot of ground for me in germany. _hoc agunt isti hypocritae, ut me pellant, cum sanguinem meum haurire non possint; et quidem oratio istorum vetus est, qua dixerunt, se mihi non relicturos esse in germania vestigium pedis_." (_c. r._ , .) philip of hesse consented to attend the general synod with the proviso that the power of the jena theologians be curbed and also the swiss be admitted. (preger , .) that the plan of the flacianists failed was chiefly due to elector august, who declined to attend the synod. . futile efforts of princes at naumburg. in lieu of the general lutheran council advocated by the flacians, christopher of wuerttemberg, in march, , recommended as the best means to heal the breach a convention of all the lutheran princes and estates to be held at naumburg, deliberations to begin january , . the object of this assembly, he said, was neither to discuss the differences among the lutherans, nor to formulate any condemnations, but only to renew the subscription to the _augsburg confession_ and to consider how the lutherans might present a united front and a unanimous confession at the next diet and at the prospective papal council. all finally consented to attend, including duke john frederick, elector august (who, instigated by melanchthon, first had declined participation), and the crypto-calvinist, elector frederick of the palatinate. expecting no results favorable to genuine lutheranism from this assembly, the jena theologians renewed their request for a general synod and sent their _supplication_ to naumburg with an additional writing, dated january , , in which they admonished the princes not to enter into an ungodly and unionistic agreement, rather to eliminate the errors of major, osiander, etc. but the princes, whose object was to settle matters without the theologians, declined to consider their petition, and, on february , the last day of the convention, returned the documents to their authors in jena. after comparing the various editions of the _augsburg confession_, the naumburg assembly decided to subscribe to the _confession_ as delivered in augsburg and published in german and latin at wittenberg. but when, in the interest of calvinism, whither he at that time already was openly tending, elector frederick, supported by elector august, demanded that the edition of be recognized as the correct explanation of the original _augustana_, the majority of the princes yielded, and, as a result, the variata of alone was mentioned in the preface (_praefatio_), in which the princes stated the reasons for renewing their subscription to the _augsburg confession_ at naumburg. this preface, prepared by elector frederick and the wittenberg crypto-calvinist cracow, also asserted that hitherto no doctrinal corruptions or deviations from the _augsburg confession_ had been tolerated among the lutherans. it mentioned neither the controversies within the lutheran church nor the _smalcald articles_. evidently, to subscribe to this preface was impossible for genuine lutherans. duke john frederick was told by his theologians moerlin and stoessel that, if he signed it, they would resign and leave. the duke replied that he, too, would mount his horse and depart rather than put his signature to a document in which the errors introduced by the philippists, etc., were not rejected. ulrich of mecklenburg took the same stand. and failing in his efforts to have the preface changed in accordance with his convictions, the duke entered his protest and left naumburg without any further conference with the princes. when hereupon the latter sent messengers to weimar, john frederick remained firm. as conditions of his subscription the duke demanded that in the preface the apostasy during the interim be confessed, the distinctive features of the lutheran doctrine concerning the lord's supper be brought out clearly, the recognition of the variata of as a doctrinal norm be eliminated, and the _smalcald articles_ be recognized with the rest of the lutheran symbols. unwilling to accede to these demands, the princes closed the discussions at naumburg without the duke,--hence also without having attained their goal: peace among the lutherans. the preface containing the objectionable features was signed by the electors of the palatinate, saxony, and brandenburg, by christopher of wuerttemberg, philip of hesse, carl of baden, and quite a number of other princes and cities. however, duke john frederick did not by any means stand alone in his opposition to the ambiguous, unionistic naumburg document. he was supported by ulrich of mecklenburg (who also left naumburg before the close of the convention), ernest and philip of brunswick, albrecht of mecklenburg, adolf of holstein, francis of saxon-lauenburg, the counts of schwartzburg, mansfeld, stolberg, barby, and a number of other princes and cities, among the latter regensburg, augsburg, strassburg, nuernberg and windsheim. besides, the loyal lutherans were represented also in the territories of almost all the princes who had signed the preface. margrave john of brandenburg emphatically declared his dissatisfaction with the subscription of his delegate at naumburg. before long also august of saxony, wolfgang of the palatinate, christopher of wuerttemberg, and joachim of brandenburg signified their willingness to alter the preface in accordance with the views and wishes of john frederick, especially regarding the doctrine of the lord's supper. indeed, the princes declared that from the beginning they had understood the preface in the strict lutheran sense. in the preface of the _book of concord_ signed by the lutheran princes, we read: "now, our conferences and those of our illustrious predecessors, which were undertaken with a godly and sincere intention, first at frankfort-on-the-main and afterwards at naumburg, and were recorded in writing, not only did not accomplish that end and peaceful settlement which was desired, but from them even a defense for errors and false doctrines was sought by some, while it had never entered our mind, by this writing of ours, either to introduce, furnish a cover for, and establish any false doctrine, or in the least even to recede from the confession presented in the year at augsburg, but rather, as many of us as participated in the transactions at naumburg, wholly reserved it to ourselves, and promised besides that if in the course of time, anything would be desired with respect to the _augsburg confession_, or as often as necessity would seem to demand it, we would further declare all things thoroughly and at length." (conc. trigl. .) even philip of hesse finally consented to the changes demanded by duke john frederick. elector frederick of the palatinate, however, who had misled and, as it were, hypnotized the lutheran princes at naumburg, openly embraced the reformed confession and expelled all consistent lutherans. for the cause of lutheranism the loss of the palatinate proved a great gain internally, and helped to pave the way for true unity and the formulation and adoption of the _formula of concord_. and more than any other individual it was flacius who had helped to bring about this result. (preger , .) . andreae and chemnitz. the theologians who were first in adopting effective methods and measures to satisfy the general yearning for a real peace in the divine truth were jacob andreae and martin chemnitz. andreae was born in weiblingen, wuerttemberg. he studied at stuttgart and tuebingen. in he became pastor in stuttgart, where, two years later, he was deposed because of his refusal to consent to the interim. in he became pastor and later on superintendent in tuebingen. since he was also professor and chancellor of the university. he died . andreae has been called "the spiritual heir of john brenz." hoping against hope, he incessantly labored for the unity and peace of the lutheran church. being a man of great energy and diplomatic skill, he served her at numerous occasions and in various capacities. in his pacification efforts he made more than journeys, visiting nearly all evangelical courts, cities, and universities in northern and southern germany. with the consent of the duke of wuerttemberg, andreae entered the service of elector august, april , , and lived with his family in saxony till his dismissal in december, . here he was engaged in directing the affairs of the churches and universities, and in promoting the work of lutheran pacification and concord at large. during his efforts to unite the lutherans he was maligned by the philippists, and severely criticized also by the strict lutherans. the latter was largely due to the fact that in his first attempts at pacification he allowed himself to be duped by the wittenberg philippists, being even blind enough to defend them against the charges of calvinism in the doctrine of the lord's supper made by their opponents in jena and in lower saxony. while thus andreae was the able and enthusiastic promoter of the pacification which culminated in the adoption of the _formula of concord_, he lacked the theological insight, acumen, and consistency which characterized martin chemnitz. martin chemnitz was born november , , at treuenbritzen in brandenburg. as a boy he attended, for a brief period, the school in wittenberg, where he "rejoiced to see the renowned men of whom he had heard so much at home, and to hear luther preach." from to he attended the gymnasium at magdeburg; from to he studied in frankfort-on-the-oder; in he went to wittenberg, where melanchthon directed his studies. in he became rector of the school in koenigsberg, and librarian of duke albrecht, with a good salary. owing to his participation in the osiandrian controversy, chemnitz lost the favor of albrecht, and in he removed to wittenberg. on june , , he began his lectures on melanchthon's _loci communes_ before a large and enthusiastic audience, melanchthon himself being one of his hearers. in november, , he accepted a position as pastor, and in as superintendent, in the city of brunswick. he died april , . chemnitz was the prince of the lutheran divines of his age and, next to luther, the greatest theologian of our church. referring to luther and chemnitz, the romanists said: "you lutherans have two martins; if the second had not appeared, the first would have disappeared (_si posterior non fuisset, prior non stetisset_)." besides the two lutheran classics: _examen concilii tridentini_, published -- , and _de duabus naturis in christo_, , chemnitz wrote, among other books: _harmonia evangelica_, continued and published by leyser and completed by john gerhard, and _foundations_ (_die fundamente_) _of the sound doctrine concerning the substantial presence, tendering, and eating and drinking of the body and blood of the lord in the supper_, . andreae and chemnitz became acquainted with each other in , when duke julius invited the former to conduct the visitation in brunswick together with chemnitz. they jointly also composed the brunswick church order of , which was preceded by the _corpus doctrinae iulium_, compiled by chemnitz and containing the _augsburg confession_, the _apology_, the _smalcald articles_, the catechisms of luther, and a "short [rather long], simple, and necessary treatise on the prevalent corruptions." andreae and chemnitz are the theologians to whom more than any other two men our church owes the _formula of concord_ and the unification of our church in the one true christian faith as taught by luther. however, it is chemnitz who, more than andreae or any other theologian, must be credited with the theological clarity and the correctness which characterizes the _formula_. . first peace efforts of andreae fail. in his first attempts to unify the lutheran church, andreae endeavored to reconcile all parties, including the wittenberg philippists, who then were contemplating an agreement with the calvinists. in , at the instance of landgrave william of hesse-cassel and duke christopher of wuerttemberg, andreae composed his "_confession and brief explanation of several controverted articles_, according to which a christian unity might be effected in the churches adhering to the _augsburg confession_, and the offensive and wearisome dissension might be settled." in five articles he treated: . justification, . good works, . free will, . the adiaphora, . the lord's supper. the second article maintains that we are neither justified nor saved by good works, since christ has earned for us both salvation and righteousness by his innocent obedience, suffering, and death alone, which is imputed as righteousness to all believers solely by faith. it rejects all those who teach otherwise, but not directly and expressly the statement: good works are necessary to salvation. the third article maintains that, also after the fall, man is not a block, but a rational creature having a free, though weak, will in external things; but that in divine and spiritual matters his intellect is utterly blind and his will is dead; and that hence, unless god creates a new volition in him, man is unable of himself, of his own powers, to accept the grace of god offered in christ. it rejects all who teach otherwise. the fourth article states that ceremonies are no longer free, but must be abandoned, when their adoption is connected with a denial of the christian religion, doctrine, and confession. it rejects all those who teach otherwise. the fifth article emphasizes that also the wicked when they partake of the lord's supper, receive the body of christ, but to their damnation. it furthermore declares: since it is objected that the body and blood cannot be present in the holy supper because christ ascended to heaven with his body, it is necessary "to explain the article of the incarnation of the son of god, and to indicate, in as simple a way as possible, the manner in which both natures, divine and human, are united in christ, wherefrom it appears to what height the human nature in christ has been exalted by the personal union." (hutter, _concordia concors_, ff.) in , at the brunswick visitation, referred to above, andreae submitted, his five articles to duke julius, and succeeded in winning him for his plan. in the same interest he came to wittenberg, january , . furnished with letters of commendation from duke julius and landgrave william of hesse, he obtained an interview also with elector august, who referred him to his theologians. on august , , andreae held a conference with the wittenbergers. they insisted that the basis of the contemplated agreement must be the _corpus misnicum_ (_philippicum_). when andreae, unsophisticated as he still was with respect to the real character of philippism, publicly declared that the wittenbergers were orthodox teachers, and that the _corpus misnicum_ contained no false doctrine he was supplied with a testimonial in which the wittenbergers refer to their _corpus_, but not to andreae's articles, to which also they had not fully consented. the result was that the jena theologians, in particular tilemann hesshusius, denounced andreae's efforts as a unionistic scheme and a betrayal of true lutheranism in the interest of crypto-calvinism. they rejected andreae's articles because they were incomplete, and contained no specific rejection of the errors of the philippists. at the instance of andreae, may , , a conference met at zerbst in anhalt, at which twenty theologians represented electoral saxony, brunswick, hesse, brandenburg, anhalt, and lower saxony (the ducal saxon theologians declining to participate). the conference decided that a new confession was not needed, and unanimously recognized the _augsburg confession_, its _apology_, the _smalcald articles_, and the catechisms of luther. andreae was elated. in his "report" to the emperor and the princes he gloried in "the christian unity" attained at zerbst. but also this apparent victory for peace and true lutheranism was illusory rather than real, for the wittenberg theologians qualified their subscription by formally declaring that they interpreted and received the confessions enumerated only in as far as they agreed with the _corpus philippicum_. and before long the crypto-calvinistic publications, referred to in the chapter on the crypto-calvinistic controversy, began to make their appearance. the only result of these first peace efforts of andreae, which lacked in single-minded devotion to the truth, and did not sufficiently exclude every form of indifferentism and unionism, was that he himself was regarded with increasing suspicion by the opponents of the philippists. as for andreae, however, the dealings which he had with the dishonest wittenbergers opened his eyes and convinced him that it was impossible to win electoral saxony for a truly lutheran union as long as the crypto-calvinists were firmly seated in the saddle. . andreae's sermons and the swabian concordia. abandoning his original scheme, which had merely served to increase the animosity among the lutherans and to discredit himself, andreae resolved henceforth to confine his peace efforts to true lutherans, especially those of swabia and lower saxony, and to unite them in opposition to the zwinglians, calvinists, and philippists, who, outside of electoral saxony, were by this time generally regarded as traitors to the cause of lutheranism. in he made his first move to carry out this new plan of his by publishing sermons which he had delivered on the doctrines controverted within the lutheran church. the title ran: "_six christian sermons_ concerning the dissensions which from the year to this d year have gradually arisen among the theologians of the _augsburg confession_, as to what attitude a plain pastor and a common christian layman who may have been offended thereby should assume toward them according to his catechism." these sermons treat of justification, good works, original sin, free will, the adiaphora, law and gospel, and the person of christ. as the title indicates, andreae appealed not so much to the theologians as to the pastors and the people of the lutheran church, concerning whom he was convinced that, adhering as they did, to luther's catechism, they in reality, at least in their hearts, were even then, and always had been, agreed. andreae sent these sermons to chemnitz, chytraeus, hesshusius, wigand, and other theologians with the request that they be accepted as a basis of agreement. in the preface, dated february , , he dedicated them to duke julius of brunswick whose good will and consent in the matter he had won in , when he assisted in introducing the reformation in his territories. before this nicholas selneccer, then superintendent of wolfenbuettel, in order to cultivate the friendly relations between swabia and lower saxony, had dedicated his _instruction in the christian religion_ (_institutio religionis christianae_) to the duke of wuerttemberg, praising the writings of brenz, and lauding the services rendered by andreae to the duchy of brunswick. the sermons of andreae were welcomed by chemnitz, westphal in hamburg, david chytraeus in rostock, and others. they also endeavored to obtain recognition for them from various ecclesiastical ministries of lower saxony. but having convinced themselves that the sermonic form was not adapted for a confession, they, led by chemnitz, advised that their contents be reduced to articles in "thesis and antithesis," and that this be done "with the assistance of other theologians." andreae immediately acted on this suggestion and the result was what is known as the _swabian concordia_ (_schwaebische konkordie_)--the first draft of the _formula of concord_. this document, also called the tuebingen book, was submitted to, and approved by, the theologians of tuebingen and by the stuttgart consistory. in substance it was an elaboration of the _six sermons_ with the addition of the last two articles. it contains eleven articles, treating . original sin; . free will; . the righteousness of faith before god; . good works; . law and gospel; . the third use of the law; . the church usages called adiaphora; . the lord's supper; . the person of christ: . eternal election; . other factions and sects. in the introduction andreae also emphasizes the necessity of adopting those symbols which were afterwards received into the _book of concord_. . the swabian-saxon concordia. on march , , andreae sent the _swabian concordia_ to duke julius and chemnitz with the request to examine it and to have it discussed in the churches of lower saxony. on the twelfth of may the duke ordered chemnitz to prepare an opinion on the book and to present it to the clergy for their examination and approval. under the leadership of chemnitz numerous conferences were held, and the various criticisms offered led to a revision of the document. this work was begun in april, , by the theological faculty of rostock. apart from numerous changes and additions everywhere, the articles on free will and on the lord's supper were completely remodeled by chytraeus and chemnitz. the new confession, known as the _swabian [lower] saxon concordia_, was subscribed by the theologians and pastors of the duchies of brunswick, mecklenburg, mansfeld, hoya, and oldenburg. it acknowledges as its doctrinal basis the holy scriptures, the three ecumenical creeds, the _augsburg confession_, its _apology_, the _smalcald articles_, and luther's two catechisms. it discusses the following articles in the following order: . of original sin; . of the person of christ; . of the righteousness of faith before god; . of good works, . of the law and the gospel; . of the third use of the law of god; . of the holy supper; . of god's eternal providence and election; . of church usages which are called adiaphora or things indifferent; . of free will or human powers; . of other factions and sects which have never acknowledged the _augsburg confession_. while this new _concordia_ was adopted in lower saxony, the swabians, to whom it was forwarded, september , , were not quite satisfied with its form, but did not object to its doctrinal contents. they criticized the unevenness of its style, its frequent use of latin technical terms, its quotations (now approved, now rejected) from melanchthon, etc. particularly regarding the last mentioned point they feared that the references to melanchthon might lead to new dissensions; hence they preferred that citations be taken from luther's writings only, which was done in the _formula of concord_ as finally adopted. . the maulbronn formula. the movement for a general unity within the lutheran church received a powerful impetus by the sudden and ignominious collapse of crypto-calvinism in electoral saxony, . by unmasking the philippists, god had removed the chief obstacle of a godly and general peace among the lutherans. now the clouds of dissension began to disappear rapidly. as long as the eyes of elector august were closed to the dishonesty of his theologians, there was no hope for a peace embracing the entire lutheran church in germany. even before the public exposure of the philippists, august had been told as much by count henneberg and other princes, _viz._, that the wittenberg theologians were universally suspected, and that peace could not be established until their calvinistic errors had been condemned. for in the doctrines of the lord's supper and of the person of christ, as has been shown in the chapter on the crypto-calvinistic controversy, the philippists of electoral saxony and of other sections of germany were calvinists rather than lutherans. it was the appearance of the calvinistic _exegesis perspicua_ of which left no doubt in the mind of the elector that for years he had been surrounded by a clique of dishonest theologians and unscrupulous schemers, who, though claiming to be lutherans, were secret adherents of calvinism. and after the elector, as chemnitz remarks, had discovered the deception of his theologians in the article on the lord's supper, he began to doubt their entire contention. (richard, .) among lutherans generally the humiliating events in saxony increased the feeling of shame at the conditions prevailing within their church as well as the earnest desire for a genuine and lasting peace in the old lutheran truths. and now elector august, who, despite his continued animosity against flacius, always wished to be a true lutheran, but up to had not realized that the philippistic type of doctrine dominant in his country departed from luther's teaching, was determined to satisfy this universal longing for unity and peace. immediately after the unmasking of the philippists he took measures to secure the restoration of orthodox lutheranism in his own lands. at the same time he placed himself at the head of the larger movement for the establishment of religious peace among the lutherans generally by the elaboration and adoption of a doctrinal formula settling the pending controversies. to restore unity and peace to the lutheran church, which his own theologians had done so much to disturb, was now his uppermost desire. he prosecuted the plan of pacification with great zeal and perseverance. he also paid the heavy expenses ( , gulden), incurred by the numerous conventions, etc. and when, in the interest of such peace and unity, the theologians were engaged in conferences the pious elector and his wife were on their knees, asking god that he would crown their labor with success. the specific plan of the elector was as appears from his rescript of november , , to his counselors, that pacific theologians, appointed by the various lutheran princes "meet in order to deliberate how, by the grace of god, all [the existing various _corpora doctrinae_] might be reduced to one _corpus_ which we all could adopt, and that this book or _corpus doctrinae_ be printed anew and the ministers in the lands of each ruler be required to be guided thereby." before this elector august had requested count george ernest of henneberg to take the initiative in the matter. accordingly, in november, henneberg, duke ludwig of wuerttemberg and margrave carl of baden agreed to ask a number of theologians to give their opinion concerning the question as to how a document might be prepared which would serve as a beginning to bring about true christian concord among the churches of the _augsburg confession_. the theologians appointed were the wuerttemberg court-preacher lucas osiander (born ; died ), the stuttgart provost balthasar bidembach (born ; died ) and several theologians of henneberg and baden. their opinion, delivered november , , was approved by the princes, and osiander and bidembach were ordered to prepare a formula of agreement in accordance with it. the document which they submitted was discussed with theologians from henneberg and baden at cloister maulbronn, wuerttemberg and subscribed january , . the _maulbronn formula_, as the document was called, differs from the _swabian-saxon concordia_ in being much briefer (about half as voluminous), in avoiding technical latin terms, in making no reference whatever to melanchthon, in quoting from luther's works only, and in omitting such doctrinal points (anabaptism, schwenckfeldianism, antitrinitarianism, etc.) as had not been controverted among the lutherans. following the order of the _augustana_, this _formula_ treats the following articles. . of original sin; . of the person of christ; . of justification of faith . of the law and gospel; . of good works; . of the holy supper of our lord christ; . of church usages, called adiaphora or things indifferent; . of free will; . of the third use of god's law. . the torgau book. on february , , the _maulbronn formula_, approved by count ludwig of wuerttemberg, margrave carl of baden, and count george ernest of henneberg, was transmitted to elector august, who had already received a copy of the swabian-saxon concordia from duke julius of brunswick. the elector submitted both to andreae for an opinion, whom formal reasons induced to decide in favor of the _maulbronn formula_. at the same time andreae advised the elector to arrange a general conference of prominent theologians to act and decide in this matter, suggesting as two of its members chemnitz and chytraeus of rostock. this being in agreement with his own plans, the elector, at the convention at lichtenberg, february , submitted the suggestions of andreae to twelve of his own theologians, headed by nicholas selneccer, then professor in leipzig. [selneccer was born december , . in he took up his studies in wittenberg, where he was much impressed and influenced by melanchthon. in he was appointed court-preacher in dresden. beginning with after the banishment of flacius and his colleagues, he was professor in jena. he returned to leipzig in . in he accepted a call from duke julius as court-preacher and superintendent in brunswick, but returned to leipzig in . before the unmasking of the crypto-calvinists his theological attitude lacked clearness and determination. ever after, however, he was the leader of the lutheran forces in electoral saxony. at the lichtenberg convention, convoked february , , by elector august, selneccer successfully advocated the removal of the wittenberg catechism, the _consensus dresdensis_, and the _corpus philippicum_. in their place he recommended the adoption of a new _corpus doctrinae_ containing the three ecumenical creeds, the _unaltered augsburg confession_, the _apology_, the _smalcald articles_, the catechisms of luther, and, if desired, luther's _commentary on galatians_. finally he advised that the electors and princes arrange a convention of such representative theologians as, _e.g._, chytraeus, chemnitz, andreae, and marbach, to discuss the doctrinal differences. selneccer's recommendations were adopted by the convention and transmitted to elector august. though contributing little to the contents of the _formula of concord_, selneccer heartily cooperated in its preparation, revision, and adoption. in , of his own accord, he published the latin _book of concord_, which was followed in by an edition authorized by the princes. selneccer also participated in preparing the _apology of the book of concord_, first published in magdeburg. in may, , after the crypto-calvinistic reaction under christian i, selneccer, whom the calvinists hated more than others of the theologians who had participated in the promulgation of the _formula of concord_, was deposed, harassed, and reduced to poverty because of his testimony against chancellor crell and his earnest and continued warnings against the calvinists. after the death of christian i, selneccer was recalled to leipzig, where he arrived may , , five days before his death, may , .] having through the influence of selneccer, at lichtenberg, obtained the consent of his clergy to his plans of unification, and, also in accordance with their desire, called andreae to saxony, elector august immediately made arrangements for the contemplated general convention of theologians. it was held at torgau, from may to june , , and attended by selneccer, the saxon ministers who had participated in the lichtenberg convention, andreae, chemnitz, andrew musculus [general superintendent of brandenburg], christopher cornerus [professor in frankfurt-on-the-oder; born ; died ], and david chytraeus [born february , , in wuerttemberg; awarded degree of magister in tuebingen when only fourteen years old; began his studies in wittenberg, where he also heard luther; was professor in rostock from till his death, june , ]. the result of the torgau deliberations, in which much time was spent on the articles of original sin and free will, was the so-called _torgau book_. on the seventh of june the theologians informed the elector that, on the basis of the swabian-saxon and the maulbronn documents, they, as desired by him, had agreed on a _corpus doctrinae_. the _torgau book_ was essentially the _swabian-saxon concordia_, recast and revised, as urged by andreae, with special reference to the desirable features (enumerated above) of the _maulbronn formula_. the majority decided, says chemnitz, that the saxon concordia should be retained, but in such a manner as to incorporate also the quotations from luther, and whatever else might be regarded as useful in the _maulbronn formula_. the _torgau book_ contained the twelve articles of the later _formula of concord_ and in the same sequence; article ix, "of the descent of christ into hell," had been added at torgau. the book was entitled: "_opinion_ as to how the dissensions prevailing among the theologians of the _augsburg confession_ may, according to the word of god, be agreed upon and settled in a christian manner." it was signed as "their faith, doctrine, and confession" by the six men who were chiefly responsible for its form and contents: jacob andreae, martin chemnitz, nicholas selneccer, david chytraeus, andrew musculus, and christopher cornerus. the convention was closed with a service of thanksgiving to almighty god for the blessed results of their labors and the happy termination and favorable issue of their discussions, selneccer delivering the sermon. similar services were held at other places, notably in mecklenburg and lower saxony. in a letter to hesshusius, chemnitz says concerning the torgau convention: "everything in this entire transaction occurred aside from, beyond, above, and contrary to the hope, expectation, and thought of all. i was utterly astounded, and could scarcely believe that these things were done when they were done. it seemed like a dream to me. certainly a good happy and desired beginning has been made toward the restoration of purity of doctrine, toward the elimination of corruptions, toward the establishment of a godly confession." in a letter of july , , to hesshusius and wigand, andreae wrote in a similar vein, saying: "often were they [chemnitz and chytraeus] almost overwhelmed with rejoicing and wonder that we were there [at torgau] brought to such deliberation. truly, this is the change of the right hand of the most high, which ought also to remind us that since the truth no longer suffers, we should do everything that may contribute to the restoration of good feeling." (richard, . .) . the bergic book or the formula of concord. in accordance with the recommendation of the torgau convention the elector of saxony examined the _torgau book_ himself and had copies of it sent to the various lutheran princes and estates in germany with the request to have it tested by their theologians, and to return their opinions and censures to dresden. of these (about ) the majority were favorable. the churches in pomerania and holstein desired that melanchthon's authority be recognized alongside of luther's. on the other hand, hesshusius and wigand demanded that flacius, osiander, major, melanchthon, and other "originators and patrons of corruptions" be referred to by name and condemned as errorists. quite a number of theologians objected to the _torgau book_ because it was too bulky. to meet this objection the _epitome_, a summary of the contents of the _torgau book_, was prepared by andreae with the consent of the elector. originally its title read: "_brief summary_ of the articles which, controverted among the theologians of the _augsburg confession_ for many years, were settled in a christian manner at torgau in the month of june, , by the theologians which there met and subscribed." after most of the censures had arrived, the "triumvirate" of the _formula of concord_ (as chytraeus called them ), andreae, selneccer, and chemnitz, by order of the elector met on march , , at cloister bergen, near magdeburg, for the consideration of the criticisms and final editing of the new confession. they finished their work on march . later when other criticisms arrived and a further revision took place (also at bergen, in may ), musculus, cornerus, and chytraeus were added to their number. though numerous changes, additions, and omissions were made at bergen, and in article ix the present form was substituted for the sermon of luther, the doctrinal substance of the _torgau book_ remained unchanged. the chief object of the revisers was to eliminate misunderstandings and to replace ambiguous and dark terms with clear ones. at the last meeting of the six revisers (at bergen, in may) the _solid declaration_ was quickly and finally agreed upon, only a few changes of a purely verbal and formal nature being made. on may , , the revised form of the _torgau book_ was submitted to elector august. it is known as the _bergic book_, or the _solid declaration_, or the _formula of concord_, also as the _book of concord_ (a title which was afterwards reserved for the collection of all the lutheran symbols). of course, the _epitome_, prepared by andreae, was also examined and approved by the revisers at cloister bergen. in order to remove a number of misunderstandings appearing after the completion of the _bergic book_, a "preface" (introduction to the _book of concord_) was prepared by the theologians and signed by the princes. the _catalog of testimonies_, added first with the caption "appendix" and later without the same, or omitted entirely, is a private work of andreae and chemnitz, and not a part of the confession. its special purpose is to prove that the lutheran doctrine concerning the person of christ and the majesty of his human nature as set forth in article vii of the _formula of concord_, is clearly taught by the scriptures as well as by the fathers of the ancient church. the _formula of concord_ (german) was first published at dresden, , as a part of the _book of concord_. the first authentic latin edition appeared in leipzig, . (compare chapter on "the book of concord.") . subscription to the formula of concord. originally elector august planned to submit the _bergic book_ to a general convention of the evangelical estates for approval. but fearing that this might lead to new discussions and dissensions, the six theologians, in their report (may , ) on the final revision of the _bergic book_, submitted and recommended a plan of immediate subscription instead of an adoption at a general convention. consenting to their views, the electors of saxony and brandenburg forthwith sent copies of the _bergic book_ to such princes and estates as were expected to consent. these were requested to multiply the copies, and everywhere to circulate and submit them for discussion and subscription. as a result the _formula of concord_ was signed by the electors of saxony, of brandenburg, and of the palatinate; furthermore by dukes and princes, counts, barons, imperial cities, and about , pastors and teachers embracing about two-thirds of the lutheran territories of germany. the first signatures were those of andreae, selneccer, musculus, cornerus, chytraeus, and chemnitz, who on may , , signed both the _epitome_ and the _thorough declaration_ the latter with the following solemn protestation: "since now, in the sight of god and of all christendom, we wish to testify to those now living and those who shall come after us that this declaration herewith presented concerning all the controverted articles aforementioned and explained, and no other, is our faith, doctrine, and confession, in which we are also willing, by god's grace, to appear with intrepid hearts before the judgment-seat of jesus christ, and give an account of it and that we will neither privately nor publicly speak or write anything contrary to it but, by the help of god's grace, intend to abide thereby: therefore, after mature deliberation we have, in god's fear and with the invocation of his name, attached our signatures with our own hands." ( , conc. trigl. , ; , .) kolde remarks: "wherever the civil authorities were in favor of the _bergic book_, the pastors and teachers also were won for its subscription. that the wish of the ruler contributed to this result cannot be denied and is confirmed by the crypto-calvinistic troubles reappearing later on in saxony. but that the influence of the rulers must not be overestimated, appears, apart from other things from the frequent additions to the signatures 'with mouth and heart (_cum ore et corde_).'" self-evidently the crypto-calvinists as well as other errorists had to face the alternative of either subscribing or being suspended from the ministry. the very object of the _formula of concord_ was to purge the lutheran church from calvinists and others who were not in sympathy and agreement with the lutheran confessions and constituted a foreign and disturbing element in the lutheran church. as to the manner in which the _formula_ was submitted for subscription, it was certainly not indifferentistic, but most solemn and serious, and perhaps, in some instances, even severe. coercion, however, was nowhere employed for obtaining the signatures. at any rate, no instance is recorded in which compulsion was used to secure its adoption. moreover, the campaign of public subscription, for which about two years were allowed, was everywhere conducted on the principle that such only were to be admitted to subscription as had read the _formula_ and were in complete agreement with its doctrinal contents. yet it was probably true that some, as hutter assumes, signed with a bad conscience [hutter: "_deinde esto: subscripserunt aliqui mala conscientia formulae concordiae";_ mueller, _einleitung_, ]; for among those who affixed their names are quite a few of former crypto-calvinists--men who had always found a way of escaping martyrdom, and, also in this instance, may have preferred the retaining of their livings to following their conviction. the fact is that no other confession can be mentioned in the elaboration of which so much time, labor, and care was expended to bring out clearly the divine truth, to convince every one of its complete harmony with the bible and the lutheran symbols, and to hear and meet all objections, as was the case with respect to the _formula of concord_. "in reply to the criticism [of the calvinists in the _neustadt admonition_, etc.] that it was unjust for only six theologians to write a confession for the whole church, and that a general synod should have been held before the signing of the confession, the convention of quedlinburg, in , declared it untrue that the _formula of concord_ had been composed by only six theologians, and reminded the critics how, on the contrary, the articles had first been sent, a number of times, to all the lutheran churches in germany; how, in order to consider them, synods and conferences had been held on every side, and the articles had been thoroughly tested, how criticisms had been made upon them; and how the criticisms had been conscientiously taken in hand by a special commission. the quedlinburg convention therefore declared in its minutes that, indeed, 'such a frequent revision and testing of the _christian book of concord_, many times repeated, is a much greater work than if a general synod had been assembled respecting it to which every province would have commissioned two or three theologians, who in the name of all the rest would have helped to test and approve the book. for in that way only one synod would have been held for the comparing and testing of this work, but, as it was, many synods were held; and it was sent to many provinces, which had it tested by the weighty and mature judgment of their theologians, in such manner as has never occurred in the case of any book or any matter of religion since the beginning of christianity, as is evident from the history of the church,'... we are solemnly told [by andreae, selneccer, etc.] that no one was forced by threats to sign the _formula of concord_, and that no one was tempted to do so by promises. we know that no one was taken suddenly by surprise. every one was given time to think. as the work of composition extended through years, so several years were given for the work of signing. we very much doubt whether the lutheran church to-day could secure any democratic subscription so clean, so conscientious, so united, or so large as that which was given to the _book of concord_." (schmauk, f.) . subscription in electoral saxony, brandenburg, etc. in electoral saxony, where crypto-calvinism had reigned supreme for many years, prevailing conditions naturally called for a strict procedure. for calvinists could certainly not be tolerated as preachers in lutheran churches or as teachers in lutheran schools. such was also the settled conviction and determination of elector august. when he learned that the wittenberg professors were trying to evade an unqualified subscription, he declared: by the help of god i am determined, as long as i live to keep my churches and schools pure and in agreement with the _formula of concord_. whoever does not want to cooperate with me may go, i have no desire for him. god protect me, and those belonging to me, from papists and calvinists--i have experienced it. (richard, .) the elector demanded that every pastor affix his own signature to the _formula_. accordingly, in every place, beginning with wittenberg, the commissioners addressed the ministers and schoolteachers, who had been summoned from the smaller towns and villages, read the _formula_ to them, exhorted them to examine it and to express their doubts or scruples, if they had any, and finally demanded subscription of all those who could not bring any charge of false doctrine against it. according to planck only one pastor, one superintendent (kolditz, who later on subscribed), and one schoolteacher refused to subscribe. ( , .) several professors in leipzig and wittenberg who declined to acknowledge the _formula_ were dismissed. however, as stated, also in electoral saxony coercion was not employed. moreover, objections were listened to with patience, and time was allowed for consideration. indeed, in the name of the elector every one was admonished not to subscribe against his conscience. i. f. mueller says in his _historico-theological introduction to the lutheran symbols_: "at the herzberg convention, , andreae felt justified in stating: 'i can truthfully say that no one was coerced to subscribe or banished on that account. if this is not true, the son of god has not redeemed me with his blood; for otherwise i do not want to become a partaker of the blood of christ.' pursuant to this declaration the opponents were publicly challenged to mention a single person who had subscribed by compulsion, but they were unable to do so. moreover, even the nuernbergers, who did not adopt the _formula of concord_, acknowledged that the signatures had been affixed without employment of force." ( .) true, october , , andreae wrote to chemnitz: "we treated the pastors with such severity that a certain truly good man and sincere minister of the church afterwards said to us in the lodging that, when the matter was proposed so severely, his mind was seized with a great consternation which caused him to think that he, being near mount sinai, was hearing the promulgation of the mosaic law (_se animo adeo consternato fuisse, cum negotium tam severiter proponeretur, ut existimaret, se monti sinai proximum legis mosaicae promulgationem audire_).... i do not believe that anywhere a similar severity has been employed." ( .) but the term "severity" here employed does not mean force or compulsion, but merely signifies religious seriousness and moral determination to eliminate crypto-calvinism from the lutheran church in electoral saxony. the spirit in which also andreae desired this matter to be conducted appears from his letter of november , , to count wolfgang, in which he says: although as yet some ministers in his country had not subscribed to the _formula_, he should not make too much of that, much less press or persuade them; for whoever did not subscribe spontaneously and with a good conscience should abstain from subscribing altogether much rather than pledge himself with word and hand when his heart did not concur--_denn wer es nicht mit seinem geist und gutem gewissen tue, bleibe viel besser davon, als dass er sich mit worten und mit der hand dazu bekenne und das herz nicht daran waere_. ( .) also selneccer testifies to the general willingness with which the ministers in saxony affixed their signatures. with respect to the universities of wittenberg and leipzig, however, he remarks that there some were found who, while willing to acknowledge the first part of the _book of concord_, begged to be excused from signing the _formula_, but that they had been told by the elector: if they agreed with the first part, there was no reason why they should refuse to sign the second, since it was based on the first. (carpzov, _isagoge_ .) while thus in electoral saxony subscription to the _formula_ was indeed demanded of all professors and ministers, there is not a single case on record in which compulsion was employed to obtain it. in brandenburg the clergy subscribed unconditionally, spontaneously, and with thankfulness toward god and to their "faithful, pious ruler for his fatherly care of the church." nor was any opposition met with in wuerttemberg, where the subscription was completed in october, . in mecklenburg the ministers were kindly invited to subscribe. such as refused were suspended and given time for deliberation, with the proviso that they abstain from criticizing the _formula_ before the people. when the superintendent of wismar and several pastors declined finally to adopt the _formula_, they were deposed. accordingly, it was in keeping with the facts when the lutheran electors and princes declared in the preface to the _formula of concord_ "that their theologians, ministers, and schoolteachers" "did with glad heart and heartfelt thanks to god the almighty voluntarily and with well-considered courage adopt, approve, and subscribe this _book of concord_ [_formula of concord_] as the true and christian sense of the _augsburg confession_, and did publicly testify thereto with heart, mouth and hand. wherefore also this christian agreement is not the confession of some few of our theologians only, but is called, and is in general, the unanimous confession of each and every one of the ministers and schoolteachers of our lands and provinces." (conc. trigl. f.) . where and why formula of concord was rejected. apart from the territories which were really calvinistic (anhalt, lower hesse, the palatinate, etc.), comparatively few of the german princes and estates considered adherents of the _augsburg confession_ declined to accept the _formula of concord_ because of any doctrinal disagreement. some refused to append their names for political reasons; others, because they were opposed on principle to a new symbol. with still others, notably some of the imperial cities, it was a case of religious particularism, which would not brook any disturbance of its own mode of church-life. also injured pride, for not having been consulted in the matter, nor called upon to participate in the preparation and revision of the _formula_, was not altogether lacking as a motive for withholding one's signature. in some instances personal spite figured as a reason. because andreae had given offense to paul von eitzen, holstein rejected the _formula_, stating that all the articles it treated were clearly set forth in the existing symbols. duke julius of brunswick, though at first most zealous in promoting the work of pacification and the adoption of the _book of concord_, withdrew in , because chemnitz had rebuked him for allowing his son to be consecrated bishop of halberstadt. (kolde, f.) however, despite the unfriendly attitude of duke julius, some of the brunswick theologians openly declared their agreement with the _formula_ as well as their determination by the help of god, to adhere to its doctrine. no doubt but that much more pressure was exercised in hindering than in urging lutherans to subscribe to the _formula_. for the reasons enumerated the _formula of concord_ was not adopted in brunswick, wolfenbuettel, holstein, hesse, pomerania (where however, the _formula_ was received later), anhalt, the palatinate (which, after a short lutheran interregnum, readopted the heidelberg catechism under john casimir, ), zweibruecken, nassau, bentheim, tecklenburg, solms, ortenburg, liegnitz, brieg, wohlau, bremen, danzig, magdeburg, nuernberg, weissenburg, windsheim, frankfort-on-the-main, worms, speyer, strassburg. in sweden and denmark, frederick ii issued an edict, july , , forbidding (for political reasons) the importation and publication of the _formula of concord_ on penalty of execution and confiscation of property. he is said to have cast the two elegantly bound copies of the _formula_ sent him by his sister, the wife of elector august of saxony, into the fireplace. later on, however, the _formula_ came to be esteemed also in the danish church and to be regarded as a symbol, at least in fact, if not in form. while some of the original signatories subsequently withdrew from the _formula of concord_ a larger number acceded to it. among the latter were holstein, pomerania, krain, kaernthen, steiermark, etc. in sweden the _formula_ was adopted by the council of upsala; in hungary, in . with few exceptions the lutheran synods in america and australia all subscribed also to the _formula of concord_. . formula not a new confession doctrinally. the _formula of concord_ purified the lutheran church from romanism, calvinism, indifferentism, unionism, synergism, and other errors and unsound tendencies. it did so, not by proclaiming new exclusive laws and doctrines, but by showing that these corruptions were already excluded by the spirit and letter of the existing lutheran symbols. doctrinally the _formula of concord_ is not a new confession, but merely a repetition and explanation of the old lutheran confessions. it does not set forth or formulate a new faith or tenets hitherto unknown to the lutheran church. nor does it correct, change, or in any way modify any of her doctrines. on the contrary its very object was to defend and maintain the teaching of her old symbols against all manner of attacks coming from without as well as from within the lutheran church. the _formula_ merely presents, repeats, reaffirms explains, defends, clearly defines, and consistently applies the truths directly or indirectly, explicitly or implicitly confessed and taught in the antecedent lutheran confessions. the _augsburg confession_ concludes its last paragraph: "if there is anything that any one might desire in this confession, we are ready god willing, to present ampler information (_latiorem informationem_) according to the scriptures." ( , .) close scrutiny will reveal the fact that in every detail the _formula_ must be regarded as just such an "ampler information, according to the scriptures." the lutheran church, therefore, has always held that whoever candidly adopts the _augsburg confession_ cannot and will not reject the _formula of concord_ either. as for the _formula_ itself, it most emphatically disclaims to be anything really new. in their preface to the _book of concord_ the lutheran princes declared: "we indeed (to repeat in conclusion what we have mentioned several times above) have wished, in this work of concord, _in no way to devise anything new_, or to depart from the truth of the heavenly doctrine, which our ancestors (renowned for their piety) as well as we ourselves have acknowledged and professed. we mean that doctrine, which, having been derived from the prophetic and apostolic scriptures, is contained in the three ancient creeds, in the _augsburg confession_, presented in the year to emperor charles v, of excellent memory, then in the _apology_, which was added to this, in the _smalcald articles_, and lastly in both the catechisms of that excellent man, dr. luther. _therefore we also have determined not to depart even a finger's breadth either from the subjects themselves, or from the phrases which are found in them_, but, the spirit of the lord aiding us, to persevere constantly, with the greatest harmony, in this godly agreement, and we intend to examine all controversies according to this true norm and declaration of the pure doctrine." (conc. trigl. .) in the comprehensive summary we read: "we [the framers and signers of the _formula of concord_] have declared to one another with heart and mouth that we will not make or receive _a separate or new confession of our faith_, but confess the public common writings which always and everywhere were held and used as such symbols or common confessions in all the churches of the _augsburg confession_ before the dissensions arose among those who accept the _augsburg confession_, and as long as in all articles there was on all sides a unanimous adherence to the pure doctrine of the divine word, as the sainted dr. luther explained it." ( , . .) the _formula of concord_ therefore did not wish to offer anything that was new doctrinally. it merely expressed the consensus of all loyal lutherans, and applied the truths contained in the existing symbols to the questions raised in the various controversies. . formula a reaffirmation of genuine lutheranism. to restore luther's doctrine, such was the declared purpose of the promoters and authors of the _formula of concord_. and in deciding the controverted questions, they certainly did most faithfully adhere to luther's teaching. the _formula_ is an exact, clear, consistent, and guarded statement of original lutheranism purified of all foreign elements later on injected into it by the philippists and other errorists. it embodies the old lutheran doctrine, as distinguished not merely from romanism and calvinism, but also from melanchthonianism and other innovations after the death of luther. surely luther would not have hesitated to endorse each and all of its articles or doctrinal statements. even planck, who poured contempt and sarcasm on the loyal lutherans, admits: "it was almost beyond controversy that the _formula_, in every controverted article, established and authorized precisely the view which was most clearly sanctioned by the _unaltered augsburg confession_, by its _apology_ according to the edition of the year , by the _smalcald articles_, and by the catechisms of luther." ( , .) this complete agreement with luther also accounts for the fact that the _formula_ was immediately acknowledged by two-thirds of the protestants in germany. as for luther, the _formula of concord_ regards him as the god-given reformer and teacher of the church. we read: "by the special grace and mercy of the almighty the doctrine concerning the chief articles of our christian religion (which under the papacy had been horribly obscured by human teachings and ordinances) _were explained and purified again from god's word by dr. luther, of blessed and holy memory_." ( , .) again: "in these last times god, out of special grace has brought the truth of his word to light again from the darkness of the papacy _through the faithful service of the precious man of god, dr. luther_." ( , .) luther is spoken of as "this highly illumined man," "the hero illumined with unparalleled and most excellent gifts of the holy ghost," "the leading teacher of the _augsburg confession_." ( , ; , .) "dr. luther," says the _formula_, "is to be regarded as the most distinguished (_vornehmste, praecipuus_) teacher of the churches which confess the _augsburg confession_, whose entire doctrine as to sum and substance is comprised in the articles of the _augsburg confession_." ( , .) again: "dr. luther, who, above others, certainly understood the true and proper meaning of the _augsburg confession_, and who constantly remained steadfast thereto till his end, and defended it, shortly before his death repeated his faith concerning this article [of the lord's supper] with great zeal in his last confession." ( , .) accordingly, only from luther's writings quotations are introduced by the _formula_ to prove the truly lutheran character of a doctrine. in this respect luther was considered the highest authority, outweighing by far that of melanchthon or any other lutheran divine. everywhere luther's books are referred and appealed to, _e.g._, his "beautiful and glorious exposition of the epistle of st. paul to the galatians," his book concerning councils, his _large confession_, his _de servo arbitrio_, his _commentary on genesis_, his sermon of at torgau, etc. ( , ; , ; , ; , ; , ; , ; cf. ff.) luther's doctrine, according to the _formula of concord_, is embodied in the old lutheran symbols, and was "collected into the articles and chapters of the _augsburg confession_." ( , .) the _augsburg confession_, the _apology_, the _smalcald articles_, and the _small_ and the _large catechism_, says the _formula_, "have always been regarded as the norm and model of the doctrine which dr. luther, of blessed memory, has admirably deduced from god's word, and firmly established against the papacy and other sects; and to his full explanations in his doctrinal and polemical writings we wish to appeal, in the manner and as far as dr. luther himself in the latin preface to his published works has given necessary and christian admonition concerning his writings." ( , .) according to the _formula_ there were no dissensions among the lutherans "as long as in all articles there was on all sides a unanimous adherence to the pure doctrine of the divine word _as the sainted dr. luther explained it_." ( , .) melanchthon, agricola, osiander, major, and the philippists, departing from luther, struck out on paths of their own, and thus gave rise to the controversies finally settled by the _formula of concord_. as for the _formula of concord_ itself, the distinct object also of its promoters and authors was to restore, reaffirm, and vindicate the doctrine of luther. in a letter of july , , to hesshusius and wigand, andreae giving an account of the results of the torgau convention, remarks: "for this i dare affirm and promise sacredly that the illustrious elector of saxony is bent on this alone that the doctrine of luther, which has been partly obscured, partly corrupted, partly condemned openly or secretly, shall again be restored pure and unadulterated in the schools and churches, and accordingly luther shall live, _i.e._, christ, whose faithful servant luther was--_adeoque lutherus, hoc est, christus, cuius fidelis minister lutherus fuit, vivat_. what more do you desire? here [in the _torgau book_] nothing is colored, nothing is dressed up, nothing is concealed, but everything is in keeping with the spirit of luther which is christ's. _nihil hic fucatum, nihil palliatum, nihil tectum est, sed iuxta spiritum lutheri, qui christi est_." (schaff , .) also the _formula of concord_, therefore, contains luther's theology. it has been asserted that the _formula of concord_ is a compromise between luther and melanchthon, a "synthesis or combination of the two antagonistic forces of the reformation, a balance of mutually destructive principles," etc. the _formula_, says also seeberg represents a "melanchthonian lutheranism." but the plain truth is that the _formula_ is a complete victory of luther over the later melanchthon as well as the other errorists who had raised their heads within the lutheran church. it gave the floor, not to philip, but to martin. true, it was the avowed object of the _formula_ to restore peace to the lutheran church, but not by compromising in any shape or form the doctrine of luther, which, its authors were convinced, is nothing but divine truth itself. in thesis and antithesis, moreover, the _formula_ takes a clearly defined stand against all the errorists of those days: anabaptists, schwenckfeldians, antitrinitarians, romanists, zwinglians, calvinists, crypto-calvinists, adiaphorists, antinomians, synergists, majorists, the later flacianists, etc. it did not acknowledge, or leave room for, any doctrines or doctrinal tendencies deviating in the least from original genuine scriptural lutheranism. at every point it occupied the old lutheran ground. everywhere it observed a correct balance between two errors (_e.g._, romanism and zwinglianism, calvinism and synergism, majorism and antinomianism); it steered clear of scylla as well as charybdis avoiding errors to the right as well as pitfalls to the left. the golden highway of truth on which it travels was not melanchthon nor a middle ground between luther and melanchthon, but simply luther and the truths which he had brought to light again. melanchthonianism may be defined as an effort to inoculate lutheranism with a unionistic and calvinistic virus. the distinct object of the _formula_, however, was not merely to reduce, but to purge the lutheran church entirely from, this as well as other leaven. the _formula's_ theology is not lutheranism modified by, but thoroughly cleansed from, antinomianism, osiandrianism, and particularly from philippism. accordingly, while in the _formula_ luther is celebrated and quoted as the true and reliable exponent of lutheranism, melanchthon is nowhere appealed to as an authority in this respect. it is only in the _preface of the book of concord_ that his writings are referred to as not to be "rejected and condemned", but the proviso is added, "in as far as (_quatenus_) they agree throughout with the norm laid down in the _book of concord_." ( .) . scripture sole standard and rule. from the high estimation in which luther was held by the _formula of concord_ it has falsely been inferred that this confession accords luther the "highest authority" as hase says, or considers him "the regulative and almost infallible expounder" of the bible, as schaff asserts. (_creeds_ , .) but according to the _formula_ the supreme arbiter and only final rule in all matters of religion is the inspired word of god; and absolutely all human teachers and books, including luther and the lutheran symbols, are subject to its verdict. when, after luther's death, god permitted doctrinal controversies to distract the church, his purpose, no doubt, being also to have her fully realize not only that luther's doctrine is in complete harmony with scripture, but, in addition, that in matters of faith and doctrine not luther, not the church, not the symbols, nor any other human authority but his word alone is the sole rule and norm. the _formula_ certainly learned this lesson well. in its opening paragraph we read: "we believe, teach, and confess that the sole rule and standard according to which both all doctrines and all teachers should be estimated and judged are the prophetic and apostolic scriptures of the old and the new testament alone.... other writings, however, of ancient or modern teachers, whatever name they bear must not be regarded as equal to the holy scriptures, but all of them together be subjected to them." ( , .) and in this, too, the _formula_ was conscious of being in agreement with luther. luther himself, it declares, "has expressly drawn this distinction namely, that the word of god alone should be and remain the only standard and rule of doctrine, to which the writings of no man should be regarded as equal, but to which everything should be subjected." ( , .) scripture is, and always must remain, the only _norma normans_, the standard that rules everything,--such was the attitude of the _formula of concord_. accordingly, the proof proper for the truth of any doctrinal statement is taken by the _formula_ neither from the lutheran symbols nor the writings of luther, but from the word of god. and the only reason why the promoters and framers of the _formula_ were determined to restore the unadulterated teaching of luther was because, in the controversies following his death, they had thoroughly convinced themselves that, on the one hand, the doctrines proclaimed by luther were nothing but the purest gold mined from the shafts of god's word, and that, on the other hand, the various deviations from luther's teaching, which had caused the dissensions, were aberrations not only from the original lutheran confessions, but also from holy scripture. the thirty years of theological discussion had satisfied the lutherans that to adhere to the bible was tantamount to adhering to the teaching of luther, and _vice versa_. accordingly, the _formula_ also declared it as its object to prove that the doctrines it presented were in harmony with the bible, as well as with the teaching of luther and the _augsburg confession_. ( , .) this agreement with the word of god and the preceding lutheran symbols constitutes the _formula_ a lutheran confession, which no one who is a true lutheran can reject or, for doctrinal reasons, refuse to accept. . formula benefited lutheran church. it has frequently been asserted that the _formula of concord_ greatly damaged lutheranism, causing bitter controversies, and driving many lutherans into the fold of calvinism, _e.g._, in the palatinate ( ), in anhalt, in hesse, and in brandenburg ( ). richard says: "the _formula of concord_ was the cause of the most bitter controversies, dissensions, and alienations. the position taken by the adherents of the _formula of concord_ that this document is the true historical and logical explanation of the older confessions and is therefore the test and touchstone of lutheranism, had the effect, as one extreme generates a counter-extreme, of driving many individual lutherans and many lutheran churches into the calvinistic fold, as that fold was represented in germany by the heidelberg catechism as the chief confession of faith." ( .) but this entire view is founded on indifferentism and unionism flowing from the false principle that quality must be sacrificed to quantity, eternal truth to temporal peace and unity to external progress and temporary success. viewed in the light of god's word, error is the centrifugal force and the real cause of dissension and separations among christians, while divine truth always acts as a centripetal or a truly unifying power. the _formula_ therefore, standing clearly as it does for divine truth only, cannot be charged with causing dissension and breeding trouble among christians. it settled many controversies and healed dissensions, but produced none. true, the _formula_ was condemned by many, but with no greater justice and for no other reasons than those for which the truths of god's word have always been assailed by their enemies. nor is the statement correct that the _formula of concord_ drove loyal lutherans out of their own churches into calvinistic folds. it clearly stated what, according to god's word and their old confessions, lutherans always will believe, teach, and confess, as also what they always must reject as false and detrimental to the cause of the church of christ; however, in so doing, it did not drive lutherans into the ranks of the calvinists, but drove masked calvinists out of the ranks of loyal lutherans into those folds to which they really belonged. indeed, the _formula_ failed to make true lutherans of all the errorists; but neither did the _augsburg confession_ succeed in making friends and lutherans of all papists, nor the bible, in making christians of all unbelievers. however, by clearly stating its position in thesis and antithesis, the _formula_ did succeed in bringing about a wholesome separation, ridding the lutheran church of antagonistic spirits, unsound tendencies, and false doctrines. in fact, it saved the church from slow, but sure poisoning at the hands of the crypto-calvinists; it restored purity, unity, morale, courage, and hope when she was demoralized, distracted, and disfigured by many dissensions and corruptions. whatever, by adopting the _formula of concord_ the lutheran church therefore may have lost in extension, it won in intention; what it lost in numbers, it won in unity, solidity, and firmness in the truth. true, the _formula of concord_ completely foiled melanchthon's plan of a union between the lutheran and reformed churches on the basis of the variata of ,--a fact which more than anything else roused the ire of philippists and calvinists. but that was an ungodly union, contrary to the word of god; a union involving a denial of essential christian truths; a union incompatible with the spirit of lutheranism, which cannot survive where faith is gagged and open confession of the truth is smothered; a union in which calvinism, engrafted on lutheranism, would have reduced the latter to a mere feeder of a foreign life. however, though it shattered the ungodly plans of the philippists and calvinists, the _formula_ did not in the least destroy the hope of, or block the way for, a truly christian agreement. on the contrary, it formulated the only true basis for such a union, which it also realized among the lutherans. and if the lutheran and reformed churches will ever unite in a true and godly manner it must be done on the basis of the truths set forth by the _formula_. . necessity of formula of concord. several lutheran states, as related above, declined to accept the _formula of concord_, giving as their reason for such action that there was no need of a new confession. the fact, however, that the _formula_ was adopted by the great majority of lutheran princes, professors, preachers, and congregations proves conclusively that they were of a different opinion. a new confession was necessary, not indeed because new truths had been discovered which called for confessional coining or formulation, but because the old doctrines, assailed by errorists, were in need of vindication, and the lutheran church, distracted by prolonged theological warfare, was sorely in need of being restored to unity, peace, and stability. the question-marks suspended everywhere in germany after luther's death were: is lutheranism to die or live? are its old standards and doctrines to be scrapped or vindicated? is the church of luther to remain, or to be transformed into a unionistic or reformed body? is it to retain its unity, or will it become a house divided against itself and infested with all manner of sects? evidently, then, if the lutheran church was not to go down ingloriously, a new confession was needed which would not only clear the religious and theological atmosphere, but restore confidence, hope, and normalcy. a confession was needed which would bring out clearly the truths for which lutherans must firmly stand if they would be true to god, true to his word, true to their church, true to themselves, and true to their traditions. a confession was needed which would draw exactly, clearly, and unmistakably the lines which separate lutherans, not only from romanists, but also from zwinglians, calvinists, crypto-calvinists, unionists, and the advocates of other errors and unsound tendencies. being essentially the church of the pure word and sacrament, the only way for the lutheran church to maintain her identity and independence was to settle her controversies not by evading or compromising the doctrinal issues involved, but by honestly facing and definitely deciding them in accordance with her principles: the word of god and the old confessions. particularly with respect to the doctrine of the lord's supper, melanchthon by constantly altering the _augsburg confession_, had muddied the water to such an extent that the adoption of the _augustana_ was no longer a clear test of lutheran orthodoxy and loyalty. even calvin, and the german reformed generally subscribed to it, "in the sense," they said, "in which melanchthon has explained it." the result was a corruption of lutheranism and a pernicious calvinistic propaganda in lutheran territories. a new confession was the only means of ending the confusion and checking the invasion. . formula fully met requirements. the _formula of concord_ was just such a confession as the situation called for. the preface to the _apology of the book of concord_, signed by kirchner, selneccer, and chemnitz, remarks that the purpose of the _formula_ was "to establish and propagate unity in the lutheran churches and schools, and to check the sacramentarian leaven and other corruptions and sects." this purpose was fully attained by the _formula_. it maintained and vindicated the old lutheran symbols. it cleared our church from all manner of foreign spirits which threatened to transform its very character. it settled the controversies by rendering a clear and correct decision on all doctrinal questions involved. it unified our church when she was threatened with hopeless division, anarchy, and utter ruin. it surrounded her with a wall of fire against all her enemies. it made her a most uncomfortable place for such opponents of lutheranism as crypto-calvinists, unionists, etc. it infused her with confidence, self-consciousness, conviction, a clear knowledge of her own position over against the errors of other churches and sects, and last, but not least, with a most remarkable vitality. wherever and whenever, in the course of time, the _formula of concord_ was ignored, despised, or rejected, the lutheran church fell an easy prey to unionism and sectarianism; but wherever and whenever the _formula_ was held in high esteem, lutheranism flourished and its enemies were confounded. says schaff: "outside of germany the lutheran church is stunted in its normal growth, or undergoes with the change of language and nationality, an ecclesiastical transformation. this is the case with the great majority of anglicized and americanized lutherans, who adopt reformed views on the sacraments, the observance of sunday, church discipline, and other points." but the fact is that, since schaff wrote the above, the lutheran church developed and flourished nowhere as in america, owing chiefly to the return of american lutherans to their confessions, including the _formula of concord_. the _formula of concord_ fully supplied the dire need created by the controversies after luther's death; and, despite many subsequent controversies, also in america, down to the present day, no further confessional deliverances have been necessary, and most likely such will not be needed in the future either. the _formula of concord_, therefore, must ever be regarded as a great blessing of god. "but for the _formula of concord_," says krauth, "it may be questioned whether protestantism could have been saved to the world. it staunched the wounds at which lutheranism was bleeding to death; and crises were at hand in history in which lutheranism was essential to the salvation of the reformatory interest in europe. the thirty years' war, the war of martyrs, which saved our modern world, lay indeed in the future of another century, yet it was fought and settled in the cloister of bergen. but for the pen of the peaceful triumvirate, the sword of gustavus had not been drawn. intestine treachery and division in the church of the reformation would have done what the arts and arms of rome failed to do. but the miracle of restoration was wrought. from being the most distracted church on earth, the lutheran church had become the most stable. the blossom put forth at augsburg, despite the storm, the mildew, and the worm, had ripened into the full round fruit of the amplest and clearest confession in which the christian church has ever embodied her faith." (schmauk, .) . formula attacked and defended. drawing accurately and deeply, as it did, the lines of demarcation between lutheranism, on the one hand, and calvinism, philippism, etc., on the other, and thus also putting an end to the calvinistic propaganda successfully carried on for decades within the lutheran church, the _formula of concord_ was bound to become a rock of offense and to meet with opposition on the part of all enemies of genuine lutheranism within as well as without the lutheran church. both romanists and calvinists had long ago accustomed themselves to viewing the lutheran church as moribund and merely to be preyed upon by others. accordingly, when, contrary to all expectations, our church, united by the _formula_, rose once more to her pristine power and glory, it roused the envy and inflamed the ire and rage of her enemies. numerous protests against the _formula_, emanating chiefly from reformed and crypto-calvinistic sources, were lodged with elector august and other lutheran princes. even queen elizabeth of england sent a deputation urging the elector not to allow the promulgation of the new confession. john casimir of the palatinate, also at the instigation of the english queen, endeavored to organize the reformed in order to prevent its adoption. also later on the calvinists insisted that a general council (of course, participated in by calvinists and crypto-calvinists) should have been held to decide on its formal and final adoption! numerous attacks on the _formula of concord_ were published , , , and later, some of them anonymously. they were directed chiefly against its doctrine of the real presence in the lord's supper, the majesty of the human nature of christ, and eternal election, particularly its refusal to solve, either in a synergistic or in a calvinistic manner, the mystery presented to human reason in the teaching of the bible that god alone is the cause of man's salvation, while man alone is the cause of his damnation. in a letter to beza, ursinus, the chief author of the heidelberg catechism, shrewdly advised the reformed to continue accepting the _augsburg confession_, but to agitate against the _formula_. he himself led the reformed attacks by publishing, , "_admonitio christiana de libro concordiae_, christian admonition concerning the book of concord," also called "_admonitio neostadiensis_, neustadt admonition." its charges were refuted in the "apology or defense of the christian book of concord--_apologia oder verantwortung des christlichen konkordienbuchs_, in welcher die wahre christliche lehre, so im konkordienbuch verfasst, mit gutem grunde heiliger, goettlicher schrift verteidiget, die verkehrung aber und kalumnien, so von unruhigen leuten wider gedachtes christliche buch ausgesprenget, widerlegt worden," ( ). having been prepared by command of the lutheran electors, and composed by kirchner, selneccer, and chemnitz, and before its publication also submitted to other theologians for their approval, this guardedly written _apology_, also called the erfurt book, gained considerable authority and influence. the preface of this erfurt book enumerates, besides the christian admonition of ursinus and the neustadt theologians, the following writings published against the _formula of concord_: . _opinion and apology_ (_bedencken und apologie_) of some anhalt theologians; . _defense_ (_verantwortung_) of the bremen preachers; christian irenaeus on original sin; _nova novorum_ ("ein famos libell"); other libelli, satyrae et pasquilli; _calumniae et scurrilia convitia of brother nass_ (_bruder nass_); and the history of the _augsburg confession_ by ambrosius wolf, in which the author asserts that from the beginning the doctrine of zwingli and calvin predominated in all protestant churches. the theologians of neustadt, bremen, and anhalt replied to the erfurt apology; which, in turn, called forth counter-replies from the lutherans. beza wrote: _refutation of the dogma concerning the fictitious omnipresence of the flesh of christ_. in hospinian published his _concordia discors_," [tr. note: sic on punctuation] to which hutter replied in his _concordia concors_. the papal detractors of the _formula_ were led by the jesuit cardinal bellarmin, who in published his _judgment of the book of concord_. . modern strictures on formula of concord. down to the present day the _formula of concord_ has been assailed particularly by unionistic and reformed opponents of true lutheranism. schaff criticizes: "religion was confounded with theology, piety with orthodoxy, and orthodoxy with an exclusive confessionalism." ( , .) however, the subjects treated in the _formula_ are the most vital doctrines of the christian religion: concerning sin and grace, the person and work of christ, justification and faith, the means of grace, --truths without which neither christian theology nor christian religion can remain; "here, then," says schmauk, "is the one symbol of the ages which treats almost exclusively of christ--of his work, his presence, his person. here is the christ-symbol of the lutheran church. one might almost say that the _formula of concord_ is a developed witness of luther's explanation of the second and third articles of the apostles' creed, meeting the modern errors of protestantism, those cropping up from the sixteenth to the twentieth century, in a really modern way." ( .) tschackert also designates the assertion that the authors of the _formula of concord_ "abandoned luther's idea of faith and established a dead scholasticism" as an unjust charge. ( .) indeed, it may be questioned whether the doctrine of grace, the real heart of christianity, would have been saved to the church without the _formula_. r. seeberg speaks of the "ossification of lutheran theology" caused by the _formula of concord_, and tschackert charges it with transforming the gospel into a "doctrine." ( .) but what else is the gospel of christ than the divine doctrine or statement and proclamation of the truth that we are saved, not by our own works, but by grace and faith alone, for the sake of christ and his merits? the _formula of concord_ truly says: "_the gospel is properly a doctrine which teaches what man should believe_, that he may obtain forgiveness of sins with god, namely, that the son of god, our lord christ, has taken upon himself and borne the curse of the law, has expiated and paid for all our sins, through whom alone we again enter into favor with god, obtain forgiveness of sins by faith, are delivered from death and all the punishments of sins, and eternally saved." ( , .) says schmauk: "the _formula of concord_ was ... the very substance of the gospel and of the _augsburg confession_, kneaded through the experience of the first generation of protestantism, by incessant and agonizing conflict, and coming forth from that experience as a true and tried teaching, a standard recognized by many." ( .) the _formula of concord_ is truly scriptural, not only because all its doctrines are derived from the bible, but also because the burden of the scriptures, the doctrine of justification, is the burden also of all its expositions the living breath, as it were, pervading all its articles. another modern objection to the _formula_ is that it binds the future generations to the _book of concord_. this charge is correct, for the _formula_ expressly states that its decisions are to be "a public, definite testimony, not only for those now living, but also for our posterity, what is and should remain (_sei und bleiben solle--esseque perpetuo debeat_) the unanimous understanding and judgment of our churches in reference to the articles in controversy." ( , .) however, the criticism implied in the charge is unwarranted. for the lutheran confessions, as promoters, authors, and signers of the _formula_ were fully persuaded, are in perfect agreement with the eternal and unchangeable word of god. as to their contents, therefore, they must always remain the confession of every church which really is and would remain loyal to the word of god. . formula unrefuted. from the day of its birth down to the present time the _formula of concord_ has always been in the limelight of theological discussion. but what its framers said in praise of the _augsburg confession_, _viz._, that, in spite of numerous enemies, it had remained unrefuted, may be applied also to the _formula_: it stood the test of centuries and emerged unscathed from the fire of every controversy. it is true today what thomasius wrote with special reference to the _formula_: "numerous as they may be who at present revile our confession, not one has ever appeared who has refuted its chief propositions from the bible." (_bekenntnis der ev.-luth. kirche_, .) nor can the _formula_ ever be refuted, for its doctrinal contents are unadulterated truths of the infallible word of god. it confesses the doctrine which christians everywhere will finally admit as true and divine indeed, which they all in their hearts believe even now, if not explicitly and consciously, at least implicitly and in principle. the doctrines of the _formula_ are the ecumenical truths of christendom; for true lutheranism is nothing but consistent christianity. the _formula_, says krauth, is "the completest and clearest confession in which the christian church has ever embodied her faith." such being the case, the _formula of concord_ must be regarded also as the key to a godly peace and true unity of entire christendom. the authors of the _formula_ solemnly declare: "we entertain heartfelt pleasure and love for, and are on our part sincerely inclined and anxious to advance with our utmost power that unity [and peace] by which his glory remains to god uninjured, nothing of the divine truth of the holy gospel is surrendered, no room is given to the least error, poor sinners are brought to true, genuine repentance, raised up by faith, confirmed in new obedience, and thus justified and eternally saved alone through the sole merit of christ." ( , .) such was the godly peace and true christian unity restored by the _formula of concord_ to the lutheran church. and what it did for _her_ it is able also to do for the church at large. being in complete agreement with scripture, it is well qualified to become the regeneration center of the entire present-day corrupted, disrupted, and demoralized christendom. accordingly lutherans, the natural advocates of a truly wholesome and god-pleasing union based on unity in divine truth, will not only themselves hold fast what they possess in their glorious confession, but strive to impart its blessings also to others, all the while praying incessantly, fervently, and trustingly with the pious framers of the _formula_: "may almighty god and the father of our lord jesus grant the grace of his holy ghost that we all may be one in him, and constantly abide in this christian unity, which is well pleasing to him! amen." ( , .) soli deo gloria! [tr. note: original printed text ends with a page index that is not included in this transcription] transcriber's note: italic text is denoted by _underscores_. minor typographical and punctuation errors have been corrected without note. irregularities and inconsistencies in the text have been retained as printed. [illustration: cover] [illustration: titlepage] faith and duty sermons on free texts with reference to the church-year by the rev. louis buchheimer pastor of the evangelical lutheran church of our redeemer, st. louis, mo. [illustration: logo] st. louis, mo. concordia publishing house contents. page first sunday in advent. gen. , second sunday in advent. rev. , . . third sunday in advent. cor. , fourth sunday in advent. luke , christmas. cor. , last sunday in the year. isaiah , new year's day. matt. , epiphany sunday. john , first sunday after epiphany. eccl. , second sunday after epiphany. hebr. , third sunday after epiphany. john , . fourth sunday after epiphany. matt. , - fifth sunday after epiphany. matt. , . septuagesima sunday. matt. , sexagesima sunday. john , quinquagesima sunday. rom. , first sunday in lent. exodus , - second sunday in lent. tim. , third sunday in lent. luke , fourth sunday in lent. matt. , fifth sunday in lent. exodus , palm sunday. gen. , - easter. john , . first sunday after easter. john , second sunday after easter. john , - third sunday after easter. matt. , . fourth sunday after easter. col. , fifth sunday after easter. eph. , ascension. mark , sunday after ascension. luke , pentecost. zech. , trinity sunday. cor. , first sunday after trinity. matt. , second sunday after trinity. acts , third sunday after trinity. matt. , - fourth sunday after trinity. matt. , fifth sunday after trinity. acts , . sixth sunday after trinity. tim. , seventh sunday after trinity. luke , eighth sunday after trinity. tim. , ninth sunday after trinity. luke , - tenth sunday after trinity. cor. , and eleventh sunday after trinity. rom. , twelfth sunday after trinity. prov. , thirteenth sunday after trinity. matt. , fourteenth sunday after trinity. pet. , - fifteenth sunday after trinity. pet. , sixteenth sunday after trinity. kings , - seventeenth sunday after trinity. cor. , - eighteenth sunday after trinity. kings , nineteenth sunday after trinity. john , - twentieth sunday after trinity. luke , - twenty-first sunday after trinity. luke , - twenty-second sunday after trinity. gal. , twenty-third sunday after trinity. mark , - humiliation and prayer sunday. dan. , reformation. ps. , - first sunday in advent. come thou and all thy house into the ark.--_gen. , ._ the bible, from beginning to end, is a series of object lessons. god sets before us certain persons, things, events, and bids us look at and learn from them, just as the teacher at school draws a diagram on the blackboard, and tells the children to look at and learn from it. no word, or single incident, recorded in the bible, is wasted or useless; what may, at first glance, sometimes appear trifling and unimportant to us, may, on closer examination, mean very much, like the decimal point in arithmetic or the accent on a word. so it is with the words of the text just quoted. they may seem insignificant, yet are they most important. the present season, beginning with this sunday, is called advent. we are accustomed, in the four weeks before christmas, to direct our minds to christ's advent or coming. this advent, we say, is threefold: first, there is christ's coming in the flesh, when as a little babe he lay in the manger at bethlehem, taking upon himself the form of abraham, made in the likeness of human flesh, and performing the pilgrimage of an earthly life that he might thus save man. again, we distinguish his second coming, _i. e._, his return, as we confess in the creed, "to judge the quick and the dead," when, arrayed in all the power and majesty of almightiness, he shall come to execute vengeance upon the evildoers, vindicate and take home with himself those who believed in him. and between these two comings lies a third, which we are wont to designate "his spiritual coming," by which we mean his coming and knocking at the door of our hearts for admission. this coming is not visible, however, as the other two, but invisible, yet none the less real on that account, and it is carried on by means of his word and sacraments, through the instrumentality of the preaching of the gospel and the administration of holy baptism and the lord's supper, for the execution of which he has founded a divine institution called the church. to that church he has entrusted the work of gospel preaching and sacramental giving. she, if true to her calling and message, is the conservatory of his truth, the disseminator of his kingdom upon earth. it is within her pales that he dispenses salvation. outside of the church he does not promise to bestow forgiveness of sin and the blessings of his grace. how these preliminary remarks bear upon the selection and consideration of our text, what precious and instructive lessons we may gather from the comparison, that let us see, and may we be wise and heed. "come thou and all thy house into the ark," reads the command of god. we immediately perceive with what account of ancient history that connects. the people of the old world, the antediluvians, as they are generally called, had become so corrupt in morals and life that god determined their destruction and said: "the end of all flesh is come before me, for the earth is filled with violence," yet, to show his desire to save them, he appointed his servant noah to preach righteousness to them, and directed him to build an ark as an evidence that he was minded to carry out his purpose, and as a means of safety for noah. few, however, none, in fact, except noah and his immediate family, eight souls in all, took the warning to heart. many a one of that perverse generation, we may surmise, even assisted in the construction of the ark, and the patriarchal minister would exhort them to forsake their sins and worship god, only to be sneered at for his credulity and ridiculed for his nonsensical eccentricity of building such a boathouse. but the hundred and twenty years given for probation expired, and noah receives directions to embark. "come thou," is the command, "into the ark." just one week is allowed to bring into the ark all his family, and the birds and beasts to be preserved, and then--what an unusual sound it must have been--the door was shut, not by noah's, or any human hand, but by the hand of jehovah; for it is written: "and the lord shut him in," and now, amid the war of heaven's artillery and the shaking of the earth, the fountains of the deep burst open, and the windows of the skies break loose, and the greatest and most terrible calamity revelation records is on. imagination cannot portray the scenes that must have then been enacted,--how, forgetful of everything but self-preservation, they fled towards the singular building, which but a little before they had insolently defied; how, perhaps laboring in their distraction to scramble up its huge sides, the angry tide of waters keeps them down, and with a cry of despair they dash into the watery abyss; how some, climbing up to the loftiest pinnacle and summit of the mountains, in the hope that perhaps at the end the door may be opened to receive a few more, they see the wondrous ship dashing along, gallant and safe, and hear that gurgling sound, the death requiem of their race, rising higher and higher. oh! who can describe the anguish, the woe, the cursing of self. but it was now too late, and yet, whose fault was it? provision had been made, probation time had been granted them; there was none to blame but themselves. god's warnings are not empty sounds, his institutions not for ridicule and rejection. and now, more generally, for the application. we, too, have an ark, a new testament ark. god, himself, as the divine architect and artificer, has built it; he devised the plans, he selected the material, and employs the noahs in its construction; daily do we see before our eyes its towers and walls, hear regularly and pleadingly the bells sending out the invitation: "come thou into the ark." you know what this ark is,--it's the holy christian church, that divine structure which by him has been finished these years. there, in the midst of a world of sin and depravity, upon which god has pronounced his righteous judgments as clearly as upon the race of antediluvians, it stands,--the great, the capacious gospel ark, a refuge of safety; come whatever jehovah may commission upon our guilty world, it is certain to ride safely above the tumultuous tempest and bring us gallantly to the celestial mountain, the ararat of heaven. my dear hearer, have you entered into that ark? is your name enrolled among the list of passengers? and why not? make known the reason of your backwardness. in other words, without figure, lay before you the question: why are you not a church-member? why do you stand aloof from the church? why do you not join? i shall listen to a few of your reasons, and then tell you why you ought to join. perhaps you are laboring under the fear that there is not room enough for you in the ark, that you are not invited among them to whom the gracious offer is tendered. banish that thought instantly from your mind. "not room enough in the ark!" "not wanted!" "come thou and thy house into the ark." you know the beautiful parable of the great supper, to which all and sundry were invited, and after everything had been precisely done as the master had commanded, the servant comes and tells the master of the house: "yet there is room." a striking truth! those words reveal that the christian ark is not yet fully tenanted, that, as the invitation is still out, you are yet in time. "not _room_--not _wanted_!" god forbid that such a thought should in your breasts be found. "come unto me," declared your savior, "come thou into the ark." but you say: "i do belong to the church, the so-called 'big church,' _i. e._, to the number of those who still profess to be christians, who uphold christian principles and live good moral lives, who aim at what is right, and i am just as good and honest as any in the church." perhaps so, my dear friend, perhaps more so, for not all that profess to be church-members are such; some are slimy and wily hypocrites. but _you_, as an honorable and professing christian, ought to be a church-member, for you know that christ does not acknowledge the "big church" of which you are speaking. you cannot put asunder what christ has joined together. he has joined these two things together, himself and the church; outside of his ark he promises no salvation, and you have no right to expect it. for what is the church? it is christ's provision for the salvation of man,--how? by the preaching of his holy word and the administration of his sacraments, as we heard. is the word of god preached in the "big church"? is baptism administered, the lord's communion received? how can faith in the savior then be wrought, maintained, forgiveness of sins secured, hope and salvation? "faith cometh by hearing, and hearing by the word of god," says the bible. "if ye continue in my word, then are ye my disciples, indeed," says the savior. "he that believeth and is baptized shall be saved." "except ye eat the flesh of the son of man and drink his blood, ye have no life in you." i doubt not that many of the antediluvians did not despise the ark outright. who knows but what they might have thought there was something to it,--when the great calamity comes we shall be all right,--and that they told the preacher of righteousness: "never mind about us, noah, our record is still good." but salvation was in the ark, and there it is to-day; you cannot separate christ from his church, christliness from churchliness, for the church is christ's, and christ is in his church; and i know not, from the study of god's word, the bible, what right any man has to stand aloof from the christian church and call himself a christian. the "big church" is a big delusion. "yes, i recognize that i ought to belong to the church, but i do not like to bind myself," pleads another. bind yourself? to what? to a life of godliness, to a conduct becoming a christian, to the duties incumbent upon a member? why, if you are a christian at all, you are bound by these things already. the further few hours occasionally given to the deliberation of congregational affairs ought not to deter you. you are bound already, why speak about binding yourself? and you certainly do not want to be unbound,--for in the ark alone is your safety. there are yet other reasons why some do not join the church. in our materialistic age, there are hundreds whom the love of money keeps out of the house of god. it costs something, and they shun costs, no matter for what purpose--ever so noble. they hold connections which the church cannot sanction, belong to organizations against which it finds itself compelled to testify, and because people cannot bear to have their connections reproved, and do not stop to weigh and consider what the church has to say, they immediately, without any further ado, break off all relation with the church, and raise the cry against it of being too strict, and stay away from the preaching and the sacraments, none of which have been denied them, and to which they are warmly invited and heartily welcomed. they will once have to answer for it. the invitation remains: "come thou and all thy house into the ark."-- and now, having listened to why some people do not belong to the church, let us regard a few reasons why each and every christian ought to be a church-member. first, there is the positive command of god. the lord said unto noah--commanded, directed him: "come thou and all thy house into the ark." his directions to us and ours are not less specific. his third commandment reads: "thou shalt sanctify the holyday." where does the sanctification of that day take place but in his church, in the observance of its institutions? he warns: "not forsaking the assembling of ourselves together, as the manner of some is." again, take all such clear passages in which he commands us to profess piety as this: "i say unto you, whosoever shall confess me before men, him will i also confess before my father which is in heaven," which, if it means anything, certainly means that we must either be publicly and openly rated among his confessors, or he will not consent to acknowledge us among his saints. how can a man be a proper child of god who will not so much as give his name as a believer? what guarantee has he to count securely on salvation if he refuses to say before men whether he takes christ as his redeemer, or not? it is true: "with the heart man believeth unto righteousness," but it is equally true: "with the mouth confession is made unto salvation." church-membership is not optional; it is imperative, it is based upon god's command. another reason for church-membership is, that a christian must advance his master's cause. if you are at liberty to decline connection with christ's church, then i am; if one is, all are, and how, then, can there be the maintenance of the ministry, the furtherance of the manifest kingdom of god? we pray daily: "hallowed be thy name; thy kingdom come; thy will be done on earth as it is in heaven." when is god's name hallowed? when does his kingdom come? and by what influences and agencies is his will done on earth but by this organization established by himself for that purpose,--his holy church? who keeps up the work of the ministry with its schools of education, who maintains the propagation of the faith by the support of missions, and all those other efforts essential to the preservation and spreading of christ's kingdom, and you, as a disciple of christ, should be found standing aloof from it, not helping along yourself, yea, by your passive indifference and non-cooperation setting a bad example unto others? your duty in this respect is as plain as noah's,--you should get into the ark. and, reason last. it promotes your own good. aside from what we have already emphasized, there is something in the simple matter of being known and feeling committed as a member of a church which strengthens and helps a man. it restrains where otherwise there would be no restraint. it induces to arouse a livelier sense of religious obligations, stimulates to stricter fidelity in the observance of things which otherwise are easily neglected, secures the watch and oversight of experienced christians, and, withal, gives a force and quickening which comes from conviction that one is rated as a disciple of christ and looked to for example in faith, in word, and in deeds. it brings spiritual things and christian duty closer home. if conscientiously attended to, it is a blessing to you, and it makes you a blessing to others. let this suffice on this subject at this time. let those who have held and are holding membership draw a rule from what has been said for the regulation of their conduct. so divine and essential a cause enlists their endeavors. let them make it their business to honor it, to widen and extend its influences by being punctual at the services, by being particular in the observance of its sacraments, by being uncompromising in the belief and defense of its faith, by being active in encouraging all efforts necessary to its life and success. and those who have hitherto stood aloof from the church, or who are mere lingerers about its gates, let them also learn from this the unsatisfactoriness of their position, and be admonished of the duty and necessity that is upon them if they would find god and salvation. "come thou and thy family into the ark,"--what time could be more opportune than this first day of another year of god's grace? consider the matter, and may it lead you to lay your vow upon god's altar and have your name recorded on the roster of the church. amen. second sunday in advent. and i saw a great white throne, and him that sat on it. and i saw the dead, small and great, stand before god; and the books were opened; and another book was opened which is the book of life; and the dead were judged out of those things which were written in the books, according to their works; and whosoever was not found written in the book of life was cast into the lake of fire.--_rev. , . . ._ we are all acquainted, my beloved, with the verdict that was once pronounced upon king belshazzar of babylon,--how, seated one night at a royal banquet, with his princes, his wives and concubines, eating, drinking, and making merry, there suddenly appeared upon the wall of his palace the ghostly fingers of a man's hand tracing in clear and distinct letters the words: "mene, mene, tekel, upharsin." when the king saw the mysterious script and surmised its probable meaning, his countenance was changed, the joints of his loins were loosed, and his knees smote one against another. the wisest man in his realm was sent for, one daniel, the lord's prophet, interprets the words and tells him: "mene: god has numbered thy kingdom and finished it. tekel: thou art weighed in the balance and found wanting. upharsin: thy kingdom is divided and given to the medes and persians." nor was it the space of two hours before the verdict met its fulfillment. darius, the king of the medes, by a subterranean passage, dug under the city's walls, broke into the city. belshazzar was slain that night, and his mighty empire shattered like chaff before the wind. "mene, mene, tekel, upharsin," that is the handwriting which one might appropriately inscribe over the portals of this day. loving and warning as was the picture which we contemplated on the last lord's day, where we observed our savior riding in royal state, in the city of david, and heard the prophet's prediction: "tell ye the daughter of sion, behold, thy king cometh unto thee, meek and sitting upon a colt," just as tremendous and awfully solemn is the account in to-day's gospel, which presents to us that selfsame king transformed into a judge, his meekness into righteous display, his offers of salvation into sentences of sharpness, justice, and retribution, parceling out to every one, as he did unto belshazzar at babylon, the just verdict of his deed. it is christ's "second advent," his coming to judge the quick and the dead, that forms the topic of our present contemplation, and taking up the account read from revelations, step by step, may god's holy spirit make our consideration of it a blessing to your souls. four things enlist our devotion: _i. the judge_; _ii. the judged_; _iii. the books_; _iv. the results_. the first thing that arrested the apostle's eye was the throne. "and i saw a great white throne," he tells us. thrones are the seats of kings and sovereigns, and they are always associated with the idea of regal splendor and magnificence. just so the meaning is, that when the blessed and only potentate, the king of kings and lord of lords, appears in the clouds of heaven, he will be surrounded with the manifestations of grandeur, majesty, and dominion, as the gospel indicates when it says: "then shall ye see the son of man coming in great glory," and things are particularly specified, too, regarding this throne. it is a "great throne," like the one which isaiah, the prophet, saw in one of his visions "high and lifted up," so that the millions and myriads of earth can easily discern it as the spot where they shall hear their eternal destiny read out. and it was also a "white" throne. white, in the language of the bible and of all nations, is the mark of purity and holiness, and when, accordingly, the throne is designated as being "white," it means that white decisions will be rendered there, stainless judgment, unspotted by the least prejudice, crookedness, partiality, or mistakes; none will think of questioning their equity, or dream of appealing to any higher court. their verdict will be final and fair. the next object that attracted the apostle's eye was the judge himself: "and i saw him that sat on it." no further description of the personal appearance of the judge is given. john simply says: "i saw him," whence it follows that he can be seen, and, accordingly, it could not have been the absolute, invisible god, who cannot be seen. who, then, was it? it was none other than jesus christ, of whom we confess in the second article that he was born of the virgin mary, was crucified, dead and buried, and the third day rose again, and, ascending into heaven, shall come again to judge the quick and the dead. this is the plain teaching of scripture throughout. christ jesus, the son of man, wearing the very nature of those whom he judges, will be the judge. "god hath appointed a day in which he will judge the world in righteousness by that man whom he hath ordained." but not any longer as the gentle, compassionate savior, as the lamb of god that taketh away the sin of the world, but as the lion of the tribe of judah, as the judge from whose face the earth and the heavens will flee away, and the unrighteous call out in despair: "ye mountains, fall upon us, and ye hills, hide us from him that sitteth on the throne." and think not, we would here add, that we are describing matters of imagination, such as poets and painters may dwell upon. we are describing things that will really happen. john saw these things in vision. you and i shall one day see these things in reality. "behold, he cometh with clouds, and every eye shall see him." where shall be _our_ place, what _our_ portion at that time, in that day? this we learn from the next point of consideration: who shall be the judged? "and i saw the dead, small and great, stand before god." by the "dead" here are meant _all mankind_, the entire family of earth, all of woman born, from adam down to the last offspring of human race,--they must all appear before the judgment-seat of christ. it is computed that there are more than eighty millions of inhabitants in our land. this is about one-twentieth part of the entire population of the globe, which, at this time, is calculated at one billion five hundred millions. these one billion five hundred millions will be all gathered together into one thronging assemblage, and not they only, but also, in addition, the two hundred generations of men who have preceded us, and those generations--how many we know not, god knoweth--that will still live in the earth between these days and the last general judgment. these all, which no man can number, shall be judged. it says: "the great and small." there will be no distinction of age, size, color, or nation, condition or rank, those of high degree and those of low estate, the rich and the poor, the sovereign and his subjects, the man of silvery hair and the infant of a span long, the distinguished scholar and the untutored savage, husband and wife, pastor and people, apostles and sinners,--all shall stand before god. all the dead, whose bodies were once consigned by loving hands to quiet resting-chambers beneath mother earth, those whose bones lie bleached upon the desert's sands or alpine mountains, those whose corpse was lowered down into watery depths,--immaterial how, when, or where dead,--these all shall yield up their tents when the trumpet of the archangel sounds to gather the children of men unto judgment. and with the parties thus arrayed at the bar, we proceed to the judgment itself. "and the books were opened, and another book was opened which is the book of life. and the dead were judged out of those things which were written in the books." two sets of books are here spoken of: first, two books, and then another book. other passages in god's word also speak of books in connection with the judgment. what the character of these books spoken of is we are not at a loss to determine; the one is the book of god's remembrance, and the other is the book of god's word. not as if god in reality employs books to make his entries; the all-knowing king needs no such helps to remind him of men's actions. his all-capacious mind knows all things and forgets nothing. the idea is: just as men, in their manifold dealings, do not trust to their memories, but use memoranda and records in order to be able to refer to them as occasion requires, just so, in condescension to our way of thinking, figuratively speaking, god represents himself as keeping a book in which he has an exact record of what has been done by any creature, past, present, and future. and an exact record it will be, accurate in the minutest detail. not only man's general character, the sum total of his life, whether (taken altogether) he was, on the whole, a worldly or a pious man, or the like, will be taken into account, but every trifling act, good or bad, of which his entire life was composed. the word is: "god shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." everything. nothing shall be kept back, nothing will be overlooked. that thought that passed so rapidly through your mind as hardly to be noticed, that word that so hastily escaped your lips, all the deliberate and determined actions which have left their stain upon your life, all these, down to the secret sin that you have been so successful in hiding from the sight of man, all, whether done in childhood, youth, manhood, or old age, all that has been committed or omitted, will be opened out to public view by the all-seeing, all-remembering judge. this is the first book, the book of remembrance. and the divine arbiter opens another book. we have no difficulty in recognizing it at once. it is to us a familiar volume,--"the word that i have spoken, the same shall judge you in the last day," is the language of the judge himself. that book, we contend, is the guide and rule of our faith and actions in this life; it is also the statute-book of heaven, the touchstone by which our hearts and lives are to be tried in the life hereafter. plain enough are the directions that book tells you. "thou shalt love the lord, thy god, with all thy heart, with all thy soul, and with all thy mind, and thy neighbor as thyself." plainly does it speak to you and to all of heaven, of judgment, of eternity, of faith, of holiness, and of the new birth and conversion; plainly does it inform you of him who redeemed us from the curse of the law, being made a curse for us, that he that believeth in the son hath eternal life, and he that believeth not the son shall not see life, but the wrath of god abideth on him. in brief, according to that opened bible man shall be justified or condemned. here is the standard, the rule. how important, my beloved, that we should see on what terms we stand with our bibles now--whether they justify us, or whether they condemn us. oh, for that oft-neglected divine book! but there is a third book to be opened. that is the book of life, and "whosoever was not found written in the book of life was cast into the lake of fire." it was a custom generally observed at the courts of princes to keep a list of the persons employed in their service, of the officers of their armies, and sometimes even the names of the soldiers; and when it is said in the bible that a person's name is written in the book of life, it means that he particularly belongs to god, is enrolled among his friends and followers. it is also probable that the early christian churches, like our churches now, kept lists of their members, and that this term "book of life" was derived from such a custom, it being regarded that any one on the list was also an assured member of heaven. and how may i know whether my name is inscribed in this book of life? "he that believeth in the son hath eternal life," and "he that believeth not in the son, shall not see life, but the wrath of god abideth on him." what determines our eternal destiny, our acceptance or rejection by the judge, is our personal belief and faith in jesus christ; on that depends our salvation, our being enrolled or canceled from the book of life. "jesus, thy blood and righteousness, my jewels are, my glorious dress; in these before my god i'll stand when summoned to his own right hand." nothing else will avail but faith in jesus christ, the son of god, our redeemer. that places our name in the book of life; with that men will stand or fall. "he that believeth and is baptized shall be saved, but he that believeth not shall be damned." but does not the record here, verse , and the bible _elsewhere_, emphasize that we will be judged according to our works, according to what we have done? indeed, but this does not contradict salvation by faith in christ jesus; our faith, to prove itself genuine, must work and does work. if there are no works, we may rest assured there is no faith. at the last day our works will be inquired into to ascertain the nature of our faith. if there is no love toward the brethren of jesus, no manifestation of christ's spirit toward christ's suffering members, we may take it for granted that faith is dead. our works come into account as fruits of our faith; but faith in christ jesus is the principle on which all stand or fall, for--what will the outcome of that final judgment be? "and they shall go away into everlasting punishment, but the righteous into life eternal." the bible everywhere speaks, in connection with the day of judgment, of mankind being separated into two distinct portions. now the wheat and tares grow together. there is a difference between them, even at the present, which the skilled eye in many instances can detect, but, as yet, they run together, and there is no severance of them into separate fields or pastures. it will not always be so. infidels and christians will one day cease to live under the same roof, or believers and unbelievers to be unequally yoked together, or the children of the devil and the children of god to be intermingled in the same families, firms, and societies. when men come to appear before their judge, the record is: "he shall separate them one from another, and shall set the good as sheep on his right hand, but the goats on the left." in ancient times the left and right hand of a judge meant much. to be placed on the right hand signified acceptance, acquittal; on the left hand, condemnation, rejection. and he shall say to them on his right hand: "come, ye blessed of my father, inherit the kingdom prepared for you from the foundation of the world." and, addressing himself to the other, there break from the lips of the judge the dark, desolating words: "depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." one shudders to speak them, but here are the words from the lips of the almighty judge himself. who can alter them? on the one side is an inheritance, a realm of divine blessedness, a kingdom which knows no evil, a life which knows no death. on the other side gapes a lake of unquenchable fire, never, indeed, meant or made for men. punishments are there, and tears that ever fall, and flames that ever burn, and miseries that never exhaust. exactly what it is i cannot tell, and wish that none may ascertain. i can only rehearse the expressions of god's word upon the subject,--"blackness of darkness, worm that dieth not, weeping and gnashing of teeth"; and no representation is more awful than the one employed in the text, "a lake of fire," seething, sweltering, weltering fire, that shall never be quenched, everlasting burning. and why, brethren, bring before you these solemn truths? is it to torment you before the time? no, indeed, but as he himself in to-day's gospel declares, "that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the son of man," that you be sincere believers and worshipers here on earth, diligent in good works, and on that day be rated among those who shall inherit their father's kingdom, and to that end: king of majesty, tremendous, who dost free salvation send us, fount of pity, then befriend us, with the favored sheep, o place us! nor amid the goats abase us, to thine own right hand upraise us! amen. third sunday in advent. they are the messengers of the churches.--_ cor. , ._ st. paul the apostle was laboring in macedonia. he had there learned that through the famine which then prevailed the pious converts in judea were in pecuniary straits. he had applied for aid in their behalf to the brethren in macedonia, and they, considering their poverty, had responded in the most liberal manner to his appeal. he informs the church of corinth of this large benevolence, and states his conviction that the corinthian believers, who were so much richer than those of macedonia, would not allow themselves to be outdone in the extent of their bounty. not satisfied with having informed them by letter, he also sends to them titus and other christian ministers to explain to them fully the wants of their suffering brethren and to raise the necessary supplies. now, it appeared requisite for the information of those who were not sufficiently acquainted with the men sent that they should carry with them some introduction, some credentials. st. paul, therefore, accredits them in the words of the text: "whether any do inquire of titus or of our brethren, they are the messengers of the churches and the glory of christ." it is not my intention, on the present occasion, to dwell upon the circumstances to which our text most immediately refers. my object is to impress upon your minds the solemn character of the ministerial office as explained by the expression: "messengers of the churches." the epistle of this sunday suggests this, and the fact that it is the ----th anniversary of my ministry among you lends it a personal coloring. two chief items commend our thoughts: _i. the office of christ's ministers_, _ii. the duty of christ's people,--what is it?_ the office of christ's ministers,--what is it? announces paul in the text: "they are the messengers of the churches." we all know the office of a messenger. it is to bear a message from one person to another person. this figure is frequently made use of in the bible to illustrate the intercourse between god and man. thus it is employed in reference to the lord himself. from all eternity he had been in the bosom of the father, and when the fullness of time was come, he appeared in the form of a man, to make known, to declare, the message of the father. that message was the unfolding of the everlasting covenant whereby god might be just and yet pardon and save the sinner. hence, the prophet malachi predicts christ's coming under this very name of messenger: "the lord whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in." our blessed lord, accordingly, was a messenger. the angels, also, have often been employed to bring messages from god to man. they, likewise, are spoken of under this title. the greek word which we translate "angel" means "messenger." the vision which jacob saw at bethel, the angels of god ascending and descending upon the ladder, aptly represents the services of those heavenly beings who are continually descending and ascending with tidings respecting the business which is being transacted between heaven and earth. hence, the angel, or messenger, who appeared to zacharias and told the purpose of his visit from the courts above: "i am gabriel," said he, "that stand in the presence of god, and am sent to speak unto thee and to show thee these glad tidings." but, besides the lord jesus and the angels, it has pleased god in his mercy and condescension to make use of _men_ as his messengers to the human race, and so they are described in the word of god. we read: "thus spake haggai, the lord's messenger," and st. paul, in writing to the philippians, respecting their minister, says: "i supposed it necessary to send unto you epaphroditus, my brother and companion in labor, but your messenger." but, alas, through the corruption of our common nature, everything human is liable to be perverted. there are many who profess to be the lord's messengers, who are not such. it is, accordingly, intimated in the scripture, for the warning of lord's people, that there are two classes of messengers, the evil and the good. in the history and prophecies of the old testament we read of false prophets who were not sent, and yet they ran and taught the people perverse doctrines and led many away from the true service of the living god. in the days of israel in the wilderness there were korah, dathan and abiram, who, contrary to the spirit of god, taught the people to rebel against moses and aaron. the prophet jeremiah speaks of a very busy set of false prophets who did not stand in the lord's counsel and misled his people. and in the new testament they are not missing,--there were the pharisees, judas, hymenaeus, and alexander. st. paul bitterly complains about some who, to gain their own selfish purposes, pretended to be apostles, but who were not. our lord admonishes that, at all times of the christian dispensation, we may expect false prophets wearing the clothing of sheep. now, how are we to distinguish between the real and pretended messengers of christ? the lord himself has told us: "by their fruits ye shall know them." if, therefore, a minister does not bring forth the proper fruits, say what he will to the contrary, he is not accredited by christ,--he is not the lord's messenger. one chief point by which we may judge is the "fruits of the lips." what message does he deliver? is it the lord's message, or is it some conceit of his own? the popish priest, who preaches salvation by works, the intercession of the virgin, the lying delusion of purgatory, delivers not the lord's message. the unitarian minister, who talks of the virtues of humanity, who denies the trinity, the atonement of the redeemer, the converting and sanctifying operations of the holy spirit, he, too, certainly does not deliver the lord's message. and to come nearer to ourselves, he who professes to be a lutheran minister, and who yet denies the doctrine of justification by faith only, who does not preach the regenerating power of the holy sacrament of baptism, and the real presence of christ's body and blood in the lord's supper, he, likewise, whatever may be his profession to the contrary, does not deliver the lord's message. what is the lord's message? the voice said: "cry," and the faithful messenger said: "what shall i cry?" "all flesh is grass. the grass withereth, the flower fadeth, but the word of our god shall stand forever." "the prophet that hath a dream, let him tell a dream; and he that hath _my word_, let him speak my word faithfully." "preach the word," was st. paul's advice to timothy. "preach the word"; "be instant" with that word "in season and out of season"; in the pulpit and out of the pulpit; in the schoolroom and on the platform; in the sick chamber and in the abodes of health; in the highways and in the byways. only one-half of a minister's duty is done when the services of the sanctuary are over, and the marriages, funerals, and baptisms are performed. "the minister," one has remarked, "is a physician. he has a vast field before him. he has to study a variety of constitutions. he has to furnish himself with the knowledge of the whole system of remedies. he is to be a man of skill and expediency. if one thing fails, he must know how to apply another. he must be able to speak a word in season, to deliver the lord's message to the saint and to the sinner, to the heavy-laden and to the presumptuous, to the contrite and to the inquirer,--to all, in short, that come." "for the priest's lips," says malachi, "should keep knowledge, and they should seek the law at his mouth." for this reason, he will unceasingly be on the lookout for tidings. he will not, indeed, originate new things. he will not speak anything which comes into his own head, but he will diligently study what the word of the lord says, and that will he, no matter who may be present in the congregation, boldly and unreservedly deliver. he will deliver the whole counsel of god. he will be zealous for the truth, and neither teach nor tolerate any manner or degree of error; but, above all, he will preach, as the most important part of his message, christ jesus. other preaching may inform the head and please the ear, but it is the setting forth of christ in all his willingness to pardon, christ in all his mightiness to save, which alone can storm the outworks and force the citadel of the heart. it is not the flowery language and the rounded period, embellished with sparkling figures and brilliant metaphors, that will of itself win souls to the lord. no, it is the discriminating, earnest, and affectionate preaching of christ, whether in the polished language of the scholar or in the ruder accents of a less accomplished zeal,--it is this preaching alone which is worthy of the name. the minister of christ has a much more important matter in hand than some imagine. as a faithful messenger, he is to deliver, not information about political issues, lectures on morals, literature, and topics of the day, but he is to give hearers a full exhibition of christ as he is revealed in the bible and ought to be imprinted on every human heart,--the sinner's hope, the sinner's refuge, the sinner's surety and substitute, the sinner's high priest and advocate, the sinner's all and in all. this, dear members and hearers, is the message. and oh, what a blessing such a message is! how beautiful upon the mountains are the feet of him that bringeth these good tidings; that publisheth peace; that bringeth these good tidings of good; that publisheth salvation. as refreshing rain upon the dry, parched soil, so is such a faithful message to them that hear him. and this is the character which he who now addresses you is anxious to sustain, as minister of this congregation. for ---- years have i preached this message of redemption among you. most graciously have you received it at my lips, which leads me to thank god and take courage, asking for the spirit's influence to make that message effectual. this, then, is the duty of christ's ministers. what, to come to the next consideration, is the duty of christ's people? if it is the duty of christ's ministers to declare his message, it is equally the duty of christ's people to receive that message. now, it is well to note that, according to god's word, our message is twofold. it is law, and it is gospel. both we are to proclaim,--the law, which demands, threatens, and condemns in its sharpness and terror, and shows us our sin and the wrath of god; and the gospel, which shows us our savior and the grace of god, and offers forgiveness, life, and salvation in its sweetness and comfort. can you bear to be thus slain by the law? can you bear to speak with the lesson of this sunday--the ministry of john the baptist, the man girt about with a leathern girdle, expressing himself in the language of bold reproof, and declaring that "even now the ax is laid unto the root of the trees," and that "every tree which bringeth not forth good fruit is hewn down and cast into the fire"? can you bear to be told that, virtuous as many of you may be, you must seek salvation as sinners? can you bear to be told that, if any man will be christ's disciple, he must deny himself daily, and take up his cross, and follow his lord wherever he may lead? can you bear to have it forced upon you: "be not conformed to this world"? these things belong to the message, and we would not be ministers of the gospel of christ without telling you them. and remember, too, that you must receive them not with your ears only, but with your hearts. believe me, it is not enough to come hither and to attend these messages, and as you quit the sanctuary to say you are pleased with the sermons you hear. highly as we, that are ministers, value your kind regard and affectionate esteem, we miss our object if that is all we accomplish. no, beloved, we seek not your praise, but you. we want your eye to pass on from the servant to his master, from the messenger to him that sent him. like john, we are but his voice, the voice of one that crieth amid this wilderness and waste. he that cometh is christ. we are but the tube, or trumpet, through which he speaks. forget thus the messenger, shut your eyes upon the preacher, and think of the savior. hear his voice, let that go to your heart. one more duty,--assist the messenger. various are the means and channels in which that may be done. we have in our midst a willing band of sunday-school teachers; what are they doing but helping to bring the message to the hearts of our youth? we have those who are not ashamed or afraid to invite others to come and hear the message spoken in public, those who encourage some to go and hear it in private, in catechetical instruction. then, too, are our church societies laboring usefully in the lord. many are the means and ways in which these messengers may be assisted in the performance of their duty, and to so assist in the duty of all. my dear members, may god continue to bless, as he has visibly and bountifully blessed, these past years, his message and his messengers and those that hear it! the lord hear and answer this our petition for our great redeemer's sake! amen. fourth sunday in advent. the dayspring from on high hath visited us.--_luke , ._ in directing our attention to this text, we would regard, _i. by whom the words were spoken_, and _ii. of whom they were spoken_. at the time of our savior's birth the spiritual conditions in the land of israel were distressingly sad; religious life had become very degenerate and corrupt; all manner of sects, like the pharisees and sadducees, with their stiff and ossified formalism, ceremonialism, materialism, had caused a dark eclipse to come over the once living faith of god's chosen people. things were droughty and dead. but no period is ever so desperate, the church of god never so forlorn and miserable as not to have in it some true children of faith, yea, when things are at the worst, divine goodness is sure to interfere to bring about a change for the better; and so it was in these desolate days of judaism. residing in the hill country of judea was an aged couple; they had lived long together without being blessed with offspring. this, with the jews, was not only a defect in matrimonial happiness, but a positive reproach. the name of this pair was zacharias and elizabeth. zacharias was a priest, and elizabeth was of the daughters of aaron, and the testimony given of their character in holy scripture is that they were both righteous before god, walking in all the commandments and ordinances of the lord blameless--a devout and honorable pair. one day, so runs the story in the beginning verses of the gospel of st. luke, while he was engaged in his ministry, offering incense in the temple, there appeared unto zacharias at the right-hand side of the altar an angel of god, and told him that his prayers were answered and that he would receive a son, whom he should call john. zacharias startled at the heavenly apparition, and quite forgetful of the birth of an isaac and samson and samuel, and that what happened of old might again happen, since nothing is impossible with god, he skeptically asked for a sign as the proof of the angel's message, whereupon the angel replied: "i am gabriel, that stand in the presence of god, and am sent to speak unto thee and show thee these glad tidings. and, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season." when zacharias came out of the temple to the multitude of worshipers that had been impatiently waiting for his return, he beckoned to the people with his hand, and they perceived that he had seen a vision. nine months had elapsed after that miraculous visitation and annunciation of the angel, when the details in the paragraph immediately preceding our text came to pass. elizabeth, having received the fulfillment of the heavenly message, and a company of her neighbors and relatives having gathered for the circumcision of the child, a question of friendly contention arose over the name, the most of them being in favor of calling him after the name of his father, zacharias. zacharias, being consulted and asking for a slate whereupon to write his opinion, wrote the name john. by this writing he showed that he consented in the name of the child according to the angel's direction, and it says: "his mouth was immediately opened and his tongue loosed, and he spake and praised god in a song of blessing and joy." this song of zacharias, which is called the "benedictus," because it begins with the word "benedictus" or blessed, is one of the treasured songs of the church. significant--as we read that song it is that his own circumstances largely are overlooked or disregarded. two grand and miraculous events had just happened to him, the birth of a son and the recovery of speech. these, it may be supposed, would have primarily employed his mind and called forth his praise and adoration to god; but whilst he does speak a few words of exultation over his son, a great, more transporting, and august theme fills his breast; he thinks in pious rapture of the prophecies that have gone before, the promises of god by the mouth of his inspired servants, that he would send a mighty savior to deliver his people. now that his own son, who was to be the forerunner of the lord and messenger, was born, he sees the incarnation of this almighty deliverer begun; under prophetic inspiration he proclaims what first happened six months after: "blessed be the lord god of israel; for he hath visited and redeemed his people," and none among us are less interested in this propitious event than zacharias was. we have before us the same prophecies that zacharias had; we have the same need of this savior, and we desire the same blessings from him which he did. why, then, should it not be the rapture of our hearts, the topic of our triumphant song, as it was of his? with pious joy let us hail the glorious festival that shall be upon us in a few days, and in this may our reflection on our text aid us. "the dayspring from on high hath visited us." it is interesting to note how to one whose heart is wrapped up in christ every object becomes a preacher, a memorial. that beautiful star, last in the train of night and first in the forehead of morning, sings of him who is the bright morning star. that orb in the skies, shedding the benignant rays over the earth, tells of him who is the sun of righteousness with healing in his wings. the bread which i eat becomes to me a symbol of him who is the bread of life; the water which i drink reminds me of the living water whereof who drinks shall never thirst again. in brief, christ is seen in everything, in every object of external nature, and so with the figure employed by zacharias in these words: "the dayspring," or, as we would say--the dawn of the morning. beautiful is dawn. the ancient poets have represented it as a lovely maiden rising from the waters of the east (casting aside the gloomy veil of night), and hastening forward on the foremost rays of light, to open the gates of day, whilst her rosy fingers scatter abroad the drops of sparkling dew. zacharias employs the same illustration only to a subject more noble. he sees messiah near at hand, breaking on the world just like the approach of dawn. yes, the vision of his coming is so clear that he says not, "the dayspring shall visit us," but, "the dayspring hath visited us." let us spend a few moments in considering, not every, but a few features that connect with this description of our lord as the "dayspring from on high." and here, to begin with, we have a significant thought. "the dayspring from on high" suggests his _origin_. the day-dawn comes from the heaven; it is not of man's ordering and making, but of god's; it bears the imprint of the creator's hand, and for this reason the bible styles him "the father of lights," and says: "every good and every perfect gift is from above, and cometh down from the father of lights." so with this dayspring, christ,--he is from on high. his origin and his coming are divine. we sing: true son of the father, he comes from the skies, to be born of a virgin he does not despise. this earth is not his home, as it says: "the dayspring from on high hath visited us." he came from elsewhere and he departed again elsewhere. from eternity he lay in the bosom of the father, and when the fullness of time was come, he descended upon this earth and tabernacled among us thirty and three years, and then returned to the glory whence he came forth. it was, indeed, a transcendent sojourn, a visit that spells everything, that connects with salvation and blessedness. yes, it was only a visit; he was from on high. to use the words of the nicene creed: christ is true god, begotten of the father from eternity, god of god, light of light (note that expression as in accordance with the figure in the text), very god of very god, begotten, not made; being of one substance with the father, who for us men and for our salvation, came down from heaven and was incarnate by the holy ghost of the virgin mary, and was made man. verily, he was the dayspring from on high. again, observe _the manner of his coming_,--how like the day-dawn. what so gentle as the light of morning, rising mutely in the brightening east and pouring the light so softly that never a leaf is stirred; noiselessly, peacefully does it make its approach. so when the savior was born, he came into the world silently and unobtrusively. all heaven was moved and followed him down to the threshold of earth; but few on earth were aware of it. one solitary star pointed to the humble birthplace, and the hymn that sang of it was heard only at night by a few watching shepherds, and his whole life partook of the same character. for which reason we sing in one of our favorite hymns: as his coming was in peace, noiseless, full of gentleness, let the same mind be in me that was ever found in thee. he came like the dawn in its soft and silent approach. then, also, in another manner. not suddenly, nor all at once. the sun's rising is a gradual and progressive thing. first, there is but a faint gray twilight, softening the darkness and heralding what is to come, then a few dim purple streaks spread upon the far eastern horizon, followed shortly by the golden tips of the great luminary lifting the gates of the morning. so with our divine dayspring. from all eternity it was determined that this dayspring should come. adam, going weeping from a paradise lost, and after him seth and enoch and noah and shem and abraham beheld from afar the early dawn, the dim and vague streaks. the types and holy sacrifices offered in the temple after that, the psalms and prophecies given by god's inspired servants, gave still nearer and clearer views of what was to come. zacharias exults as he sees the tips, as it were, beginning to appear. and we, with the whole christian world, are hastening these days in spirit to see the sun rising over the hills of judea in bethlehem's town. how in its promises and preparations--its gradual development--was the coming of christ like the day-spring, the rising dawn. nor can we afford to overlook one other feature in the manner of christ's visit as the dayspring. the sun comes every morning, shining for all and singling out none. there is a universality of kindness about it. the poorest man and the richest, all classes and all things, have the same access to its undivided radiance. how much is this like christ's coming! "god so loved the world that he gave his only-begotten son." "behold," was the angelic proclamation on christmas night, "i bring you glad tidings of great joy which shall be to _all_ people." the christmas story enters into the world with the broad universal look of daylight. it is as wide and open to all as is this earth. it singles out none, it excludes none, it wishes to bless a whole guilty world with the same impartiality as the sun. the christmas message is unlimited in its invitation: "come hither, ye faithful, o come, one and all." silently, gradually, universally, hath and doth the dayspring from on high visit us. and why--that is the concluding feature of our contemplation, why has it visited us? what is its object in doing so? the sun is the dispenser of the world's light and warmth and fruitfulness. without the day-dawn everything would be chilliness, darkness, desolation, and death. let the sun arise, shoot forth his cheering and enlivening rays,--the dormant germs start up, the buds swell, the birds sing, and man goes forth to ply the occupation of his hands. christ is the same to the human race. he rose above the darkness of judaism and over the night of heathenism. he declared: "i am the light of the world." "when once thou visitest the heart, the truth begins to shine." new life, new energy, new understanding takes hold upon the dormant and dead soul, and the fruits of righteousness spring up. to quote the text and language of zacharias: "to give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace." there is not the least exaggeration about it; wherever christ is preached, the darkness flees as night flies before the sun, the clouds of ignorance and superstition pass away. pardon of sin, purity of morals, comfort in affliction, triumph in death,--these are a portion of what follows. do these things not constitute the light of life of man? what else does? is, to conclude, christ such a light to you? would you permit this season to pass without diligently inquiring whether "the dayspring from on high" has visited your souls? do you rejoice at his coming with holy joy? invigorating, inspiring is the sight of a morning dawn; are you so welcoming again the dayspring from on high about to send its healing beams, its cheering, holy splendor upon our world? open your hearts to receive and to realize the significance and blessedness of this "dayspring from on high, which by the tender mercy of our god hath visited us." amen. christmas. thanks be unto god for his unspeakable gift.--_ cor. , ._ joy to the world,--the lord is come, let earth receive her king, let every heart prepare him room, and heaven and nature sing. with these words of exultation would i greet you on this festival morn. joy to the world, the lord is come; the king, messiah, after weeks of preparation, is making his triumphal entry into the habitation of men. indeed, the long expected guest, with whom our thoughts, songs, and services in the past season of advent were occupied, has at length arrived. how shall we receive him? when he first came, nineteen hundred and ---- years ago, in bethlehem's town, there was a stir and commotion. wise men suspended their studies and speculations and followed the sign in the firmament which conducted them to the place where the young child lay; an angel from heaven was sent as a herald to proclaim the glad tidings of great joy, while the multitude of the heavenly host eagerly descended to congratulate men and made the celestial heights resound with their seraphic acclamation: "glory to god in the highest, and on earth peace, good will toward men." and, taking up that chant: "our heart from very joy doth leap, our lips no more can silence keep." dull like the ground he walks upon must be the man who, amongst the holy demonstration that is upon the social world, the cheerful merrymaking that is in earth's homes, the radiations of festivities and greetings of cordiality and good will, will not feel a pulsation of that cheer and brightness in his own heart. how this fact of our christian faith, our savior's birth, god's assumption of mutual flesh, the coming of the most high to tabernacle among men, has been more than any other an occasion of universal rejoicing, the center of earth's noblest and holiest joy in family and in the sanctuary! is it not fitting that it should be so? merry christmas, happy christmas, blessed christmas, we bid thee welcome! we rejoice that in the rounds of the calendar it has come again. and how shall we observe it? how receive its spiritual and highest blessedness unto ourselves? by lighting up a few candles on our trees? decorating our windows and walls with some sprigs of garlands and green? by attending a few services during which we are present in body, but largely absent in spirit? the quiet contemplation, the sinking of our minds into the great mystery of godliness: god manifested in the flesh, the realization as it comes from pious meditation of what it all means to us and to all mankind, and that when the external glamor and motion shall have passed over, it shall have left us benefited and blessed in soul, beloved, is not this, after all, for us christians, the true significance of this holiday time? and it is in harmony with this, that we would bring to our minds the words of the text. let us devoutly, with concentrated and holy thoughts, regard god's gift, for thus reads the text: "thanks be unto god for his unspeakable gift." i. _which is this gift?_ ii. _note what is said about it._ iii. _our conduct respecting it._ which is it? god, my beloved hearers, is always good. his very name, god, which means good, bespeaks that. continually is he bestowing gifts and favors upon us. "his constant mercies," declares the psalmist, "are new to us every morning." what is there which we possess that he has not given us?--clothing and shoes, meat and drink, house and home, wife and children, fields, cattle, and all my goods. but there is one gift that excels and outstrips them all. our children, in the course of the year, are being constantly provided with all that they need to support their bodies and lives, articles of food and dress and mind, and yet the best donations we afford them, those which cause their youthful hearts to skip as the lambs, are invariably given in the days of christmas festivity. so with the beneficent parent on high,--always good and gracious, yet his foremost and most excellent gift he bestows at this time. and which is it? yonder, in bethlehem's manger, it lies. insignificant enough as you gaze upon it with outward eyes: how tiny, unpretentious, judged by the standard of men; what lowly quarters, what unfavorable circumstances, what socially unassuming people; that woman watching over the child, those shepherds hastening thither from their humble toil,--certainly nothing there to impress one. and this is heaven's foremost and precious gift, the gift of all gifts. is that the best that god can give us? yes. for various reasons. in determining the value of earthly donations, different considerations weigh and prevail. for once, it is the sentiment that prompted that gift; it frequently is not so much the mercantile value of the gift as it is the considerations, the spirit, the sentiment, and affection that go along with it; and there, after all, rests its real power and beauty. regard god's christmas gift. the apostle calls it "unspeakable"; he declares that it towers in its value and majesty beyond the reach of language and beyond the power of human expression. 'tis truly so. what sentiment prompted it? "god so _loved_ the world that he gave his only-begotten son." there we have the motive, his love. and why did he love man? because he was so lovable? nay, man had rebelled against him, had raised himself up in disobedience against him and his holy commandments and was at enmity with him, and still god loved him, loved the child that had forsaken and sinned against him, and so loved him that he spared not his dearest and his best, but delivered him up for us all. oh! the greatness of that charity, that love divine, all love excelling, love that passed all knowledge and understanding and expression too,--that supplied the gift unspeakable, says the apostle. again, when we are the recipients of gifts, we examine them, we give them careful scrutiny, we desire to know: what is that which we have received? apply that to god's christmas gift. what is it? he tells us: "unto you is born this day a savior, which is christ, the lord." not a star, not a world, not any created thing, but christ, the lord. veiled in flesh the godhead see, hail th' incarnate deity. pleased as man with man to dwell, jesus, our emmanuel. o the mystery, the impenetrable mystery of the gift! as you sit down and meditate upon it, as you reflect and gaze upon that divine child, reason is confounded, thought is pushed to confusion, faith stands in profound contemplation on the brink of this sea, too deep for human intelligence to fathom, too broad for man's mind to encircle, and yet, let us not stagger at the wonderful fact. we are standing to-day, my beloved, in the presence of the greatest miracle of time. we behold here no ordinary child. it's deity in humanity, divinity in infancy. in this little body is bound up god's immensity, in this babe's weakness is enclosed heaven's almightiness. this child resting at his mother's breast (who can grasp it?) is the lord of glory, the worshipful creator of the universe, god blest forevermore. such is the nature of the gift--"unspeakable," as the apostle declares. again, we consider the purpose of the gift. there are every variety and quality of gifts bestowed at this season: ornamental ones, serving the purpose of decoration and embellishment, beautiful for the eye to behold; useful ones, administering to the necessity and the comforts of their recipients. how about god's christmas gift? ah! for human lips to speak out its value. again we lisp, "unspeakable." what illustrations might i employ? you lift up your eyes and encounter the bright rays of the sun; what would this world be without the light and warmth that comes from its radiant face? you feel the drops of rain falling in gentle showers; what would the soil be without these rivulets and streams that fructify its acres? yet all such illustrations are too improper to express what this world would spiritually be without christ. said the angel: "unto you is born this day, in the city of david, a savior." in that word you have the key of christmas and the purpose of god's christmas gift. "a savior"--what a chapter that opens before us! back to the days of paradise does it conduct us, when man was dwelling in innocence, fell and falling, carrying himself and all his posterity to universal and eternal destruction. sin, that most terrible of all evils upon the soul, thorns and thistles upon the ground, misery and sickness and death upon the body, the whole creation groaning and travailing in pain,--this was the sorry consequence, and this is the sad, sad story as it is read in the history of every man's life and of the world at large. and whence was deliverance to come? from man? helpless, powerless, hopeless creature, how could he cancel the curse that rested upon soul and body and ailing earth? a more powerful one held him at his mercy; and what could he do to pluck out the sting of death beneath whose dominion he had completely fallen? a more dismal condition could never exist. what man needed was a savior, a deliverer mightier than the forces that held him bound, and such a one god had promised man. adam and eve, leaving paradise, were consoled by the prediction of the seed of the woman that should bruise the head of the serpent--the savior, abraham, seth, enoch, noah, isaac, and jacob looked forward to that deliverer and were sustained by the hope: ah, that the savior soon would come to break our bondage and lead us home! succeeding saints and prophets took up the pleading strain, and sang and prophesied of his advent, and finally, when the fullness of time was come, he arrived; and what did he bring? the supply of man's foremost and chief requisite--what is that? wealth, affluence of estate? support of body? not so. this is not man's foremost need. education of mind, culture of intellect? neither that. what is it? deliverance from sin, death, and the power of the devil, and the salvation of man's immortal soul; for what is a man profited though he should gain the whole world, and possess all treasures and mines of knowledge, and possess not and know not how to save his soul? beloved, when you reflect what this world would be without this divine christmas gift, then we might well ask, would life be worth living without him? it would, indeed, be a dark chapter, a barren and gloomy prison cell. and so, having regarded these various particulars, we almost instinctively give voice to the apostle's declaration: "thanks be unto god for his unspeakable gift." that brings us to the concluding part of our consideration. a donation so transcendent calls for some corresponding attitude. what would we think of a child accepting its holiday gifts without showing appreciation, and speaking not a word of acknowledging thanks? nothing is more rude than ingratitude. that spoils it all. look at the interest the heavenly inhabitants took in that unspeakable gift. they came down with gracious messages concerning it. they were all present and sang their highest songs when the savior was born. their conduct was just such as we may expect from beings so pure, so intelligent, and yet it was not to them, nor for them. "unto us a child is born, unto us this son is given." it is for us and for our salvation that the lord of glory came and was made man. here is a thought that ought to stir us to a higher pitch of emotion and gratitude. people have capacities to appreciate favors, to acknowledge good, to feel the worth of help when great and pressing need is upon them; why not over against this amazing goodness of god? oh! that any human heart should be found weighted down by such leaden dullness that it should fail in its adoring thankfulness to god for his unspeakable gift. far better such had never been born! and thankfulness and rejoicing, if genuine, is never selfish. observe our children at this time. when they have received their gifts, they do not selfishly hug them to themselves, place them in a corner, and strive to keep others from seeing them; they run about displaying what kindness has bestowed, shout and make commotion, nor feel happier than when others--their playmates and companions--come to share in their merriment. it is not different with god's christmas gift; it is designed to be the occasion of universal joy. "i bring you glad tidings of great joy, which shall be to all people." "god so loved the world that he gave his only-begotten son." a certain ancient writer remarks: "were some explorer to discover the real elixir of life by which life and health and youth might be made perpetual, with what shouts of triumph and songs of joy would the discovery be heralded forth!" friend would rush to bear the glad tidings to friend, over hill and mountain; across valley and plain would the joyful tidings roll, until there were no solitary inhabitant, be his dwelling ever so remote or concealed, but would have found it out. beloved, here is the true elixir of life, in bethlehem's manger; there is the fountain of perpetual health and youth. let the glorious truth, then, receive universal proclamation; let the tawny african in his dark jungle, the eskimo in his icy, squalid hut, the dweller in the most distant isle, and the man, woman, and child that lives with you and next to you,--let one and all hear the glad news that god's unspeakable gift has come to earth. yes, let this blessed truth spread till every sinful and sorrowing brother may rejoice with us, and that from earth and sky may echo forth in grateful refrain: "thanks be unto god for his unspeakable gift," now on these present christmas festivals, and then when these earthly celebrations will have passed over into the celebration of heaven, we shall see and adore him who was once a babe in bethlehem, but now sitteth upon the throne, god blessed forevermore. amen. last sunday in the year. we all do fade as a leaf.--_isaiah , ._ there is perhaps no truth which is more generally admitted and which is more frequently referred to than that life is short and time is fleeting, that--"man born of a woman," as job expresses it, "is of few days and full of trouble. he cometh forth like a flower and is cut down." every tolling knell that resounds its muffled voice from the church's spire, every painful sickness that casts us upon a weary and dreary couch, every change of season in nature's annual round and tearing off one leaf after the other from the calendar, until the present date, the st day of its last messenger, bids us discard the whole,--all these are just so many solemn and constant monitors reminding us of the brevity, the rapidity of time's flight. and yet, with all these numerous and unmistakable evidences of the transitoriness of all earthly things, how little of an abiding impression they produce! who of us, in thoughtful reflection, does not admit the necessity of asking in this matter for divine instruction and of preparing ourselves for the time when time shall be no more, and when we shall be called upon to give account of how we have used our earthly days, and to leave this world and all its concerns? it is to this that i would invite your thoughts on this day which marks the concluding day of another chapter of life's calendar. may god's holy spirit teach us to number our days, that we may apply our hearts to wisdom, as i endeavor to explain and apply the words of our text. human life, man's natural existence, is most aptly represented by the figure before employed, the fading of a leaf. more than two thousand years ago did the inspired penman, the prophet isaiah, write these lines, and yet its truth is preached to us with unfailing regularity and solemnity in every recurring autumn. as we go out into the woods towards the close of each successive summer, we observe a gradual change in the appearance of the trees. we see the leaves, first one and then another, and then by degrees all of them alike, changing their green for a brown and yellow hue, at length, till, shriveling at the edges and loosening their hold to their native boughs, the wet and the cold and the wind cause them to fall to the ground with a sound so soft that it is almost silence and there, by the action of the elements, they soon decay and mingle with the earth, out of which they were first produced. just so, my brethren, it is with ourselves. as soon as we begin to live, we begin to die. "our hearts like muffled drums are beating funeral marches to the grave." if we succeed in adhering to the tree of life during the spring and summer of man's allotted years, autumn and winter of old age will certainly overtake us, and we shall sink away as surely and as silently as the descending leaves in fall, our spirits returning to god, who gave them, and our bodies mingling with the dust from which they were taken. we look over the annals of the world,--where are those mighty conquerors, a hannibal, a cæsar, an alexander, a napoleon, who once made whole nations tremble and kingdoms fall? where are those brilliant statesmen, a bismarck, a webster, a calhoun, and a clay, upon whose lips admiring senates hung with wonder and delight? where are the poets, the historians, the warriors, the divines, who, each in his day and generation, were the theme of general conversation, and were lauded with the tribute of a nation's praise? "like the baseless fabric of a vision,"--gone. it is related of xerxes, the powerful king of persia, that when about to cross from asia over to conquer greece, he ordered a review to be made of all his forces on the shores of the hellespont. a magnificent throne was erected upon a lofty peak. seated on this pinnacle of gold, he gazed upon the unnumbered millions below him on ship and shore. no sight could have been more dazzling or more august. the hillsides were white with tents, the sea with ships. gay banners floating in the sun, glittering with gold and silver, weakened the eye by their brightness and beauty; whatever unbounded wealth and intense love of display could produce or suggest was there, and in the midst of such transcendent glory and deepest homage, where multitudinous nobles were urging to kiss the hem of his garment and worshiped him as a god, the great king, xerxes, wept. amazed at such an act, expressive of feelings so contrary to those in which they were indulging, they reverently inquired the cause of his tears. "alas," said he, "of all this vast multitude not one will be left upon the earth a hundred years hence." that was said more than two thousand years ago. how many generations have followed that, over which he wept and uttered this sad truth! we occupy their places now for a few days, and then we shall lie beside them. of the congregation that is looking up into my face this morning, twenty, thirty, fifty years, where shall it be? the church bell will be rung out, i hope, from its steeple, but it shall be rung by other hands, and for other worshipers. this pulpit will be filled by another preacher and the pews by other listeners. as you would pass in your way home from its door, in your family and social circles, how you would miss the old and once familiar forms, yea, perhaps our very homes will be occupied by strangers. as the prophet says: "we all do fade as a leaf." lest our subject should be rendered useless by being too general, i will proceed, without further delay, to apply our text and this by addressing the various classes of persons among you, so that all, by the baptism of the holy ghost, may derive some spiritual benefit. that our text refers not to one class, but to every, is evident from the word "all,"--"we all do fade as a leaf." it applies itself, then, first to the young. not only in autumn and winter, but even in the spring and early months of the year, leaves are seen to fall. and similarly, as the inscriptions upon the many tombstones in our last resting-places will testify, so many of the human family disappear in infancy and youth. it is a mournful sight to see them thus carried off in the vigor and tenderness of opening bloom, but it's one that ought to convey solemn teaching to those of youthful years. and what teaching? wise king solomon has expressed it in these words: "remember thy creator in the days of thy youth." and why? because it is the most favorable time, the most god-honoring time, the most profitable. at no other time is the soul so capable of deep and abiding impressions, are the affections more easily touched and moved, are we more accessible to the influences of emotions and truth. it is preeminently the choosing time, the valley of decision, in which at almost every step we do or leave undone something which has its effect, for good or ill, upon one's future habits and character and eternity; and you can only be prepared to determine matters that call for decision when you have made the great decision; you can choose and act safely and wisely in all the other departments of life, the social, the intellectual, the moral, only when you have taken a decisive stand upon the subject of religion. hence, our savior urgently entreats young people: "seek ye first," first in point of importance and first in point of years, "the kingdom of heaven." ah, my young members, if the sun does not dispel the mists pretty early in the morning, you may look with reasonable certainty for a foggy day, and so if the sun of righteousness, christ jesus, does not early in the day of your lives dispel the mists of unbelief and sin, the chances are that it will be more or less gloomy obstruction the rest of your lives. you will never be such christians as you would have been; there will not be the development of character as if you had started at the right time, and there will always be a feeling of regret in your heart. note, then, that this is the time to begin to serve god; now is the time to put the yoke of christ upon your necks and to break yourselves in for lives of usefulness. and what is more god-honoring? religion is always an ornament, it decorates the silvery locks and the wrinkled brow, but it looks exquisitely attractive and suitable when worn by youth. god accepts the sinner at all times, even when he comes with tottering footsteps and with stooped back; but is it right to do service to another and make him suspend his claim as your rightful lord to satisfy the world and the flesh, his degrading rivals, to sow wild oats in the springtime of your years and send him forth to gather among the stubbles the gleanings of life, after the enemy has secured the harvest? nay, to him belong the first-born of your days, the first-fruits of your season, the price of your love and devotion,--give them. you will never regret it. incalculable are the benefits of early piety, beneficial for body and business, for character and connections, for mind and morals, for after-life and life after death; for, as our text inculcates, your earthly existence hangs but on a slender, frail, and feeble fiber. do you know of none in your circle of acquaintances swept low by the grim reaper whom we call death? and what assurance have you, my youthful hearers, that you may not be among his victims in the succeeding year? glory not, then, in your health and strength. pride yourself not on anything which is so feeble and frail, but seek those solid blessings which are to be found in christ jesus, and make true preparation against the time when you shall go hence and be no more. "remember thy creator," thy redeemer, thy sanctifier, "in the days of thy youth." again, the text addresses itself to the middle-aged. scarcely a summer passes over our heads but some tempests, lightning, hail, rain, and thunder, rage in the sky, and these commotions of the elements drive myriads of leaves, although then firmly grown and filled with sap, from their branches to the ground, and there, like those that fall later, they fade away. it is so with man. in the midst of all his hustling industry and matured vigor, when, as job says, his bones are moistened with marrow, he is liable to be carried off by various diseases and casualties. absalom died before his father. the list of orphans in the bible is not small, and among us those attired in sable garments, because of those whose sun has gone down at noon, are not few. a tender leaf, which the first strong wind, the first descending shower loosens in its hold,--that is man in the strength of his days. and what does that teach those of maturer years? that they presume not on their sturdiness, and that they forget not, amidst the distractions of all manner of connection for what life has been given, and correspondingly rightly improve it. life has been given us for a high and noble purpose; it is not only a time of preparation and of probation for the world to come, it is a time of activity, of usefulness in the service of god and fellow-man, and "he most lives who thinks the most, feels the noblest, acts the best." there are those who live a mere animal life, whose sublimest principle and purpose is embodied in the motto: "let us eat and drink, for to-morrow we shall be dead." as for god, heaven, and eternity, there is none. there are those who live a mere worldly life; gaining a livelihood and property, acquiring a social standing and a position, perhaps a ribbon or a medal,--that's their life's chief object and design. there are those who lead bad lives, diabolical lives, making society miserable and families wretched; and there are those who lead good lives, morally and socially, providing things honestly in the sight of all men. but there is one class that, according to scripture, lives a right life, a life that will bear the sight of the judge eternal and receive his heavenly plaudit: "well done, thou good and faithful servant," and that is the man and the woman who lives a christian life, a life in christ jesus, who, while believing in him as their only lord and savior, are seeking to imitate his precepts; who live to his glory, with the furtherance of his kingdom constantly in mind; who make everything that they undertake and do conducive to the praise and honor of their god; who delight to render their time, talents, and means in such a service. any other kind of a life but that is a life of god's grace neglected, of moments wasted in selfishness, in indolence, in sensuality often, in wickedness, and it fails of the purpose for which time has been given. let us be careful, then, how we employ it; never live a week in vain; having something at the close of it for the reviewing eye to fix upon; something for god, for your fellow-creatures, for yourself. live for christ, and thus best live while you live, and be best prepared when you are called upon to die, for as you live, thus will you die, and thus will you be judged. there remains, however, one more class to which our text refers with great propriety, and that is the aged. if the young and middle-aged may fall, the old must; there is no remedy or human skill, or physician's antidote against the wrinkled brow, the failing memory, and the stiffening of the joints. "the days of our years," says the psalmist, "are threescore years and ten, and if by reason of strength they be fourscore years, yet is their strength labor and sorrow; for it is soon cut off, and we fly away." how soon this may take place, who can declare? what attitude, then, becomes those who have upon them declining years? i know no better answer than to gaze upon that patriarchal couple in to-day's gospel, simeon and anna; what a beautiful picture of declining life as it is calmed and brightened by the comforts of religion and the hope of nearing heaven. how impressive to see them meet in the temple of god, and taking upon their arms the blessed object of their faith and prayer for all those long rolling years, speaking of him, as it says, unto all them that looked for redemption in jerusalem, finally singing their "lord, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation." "the hoary head is a crown of glory," says solomon, "if it be found in the way of righteousness." let the aged saints, then, among us use their advancing years to speak, as years' and hearts' experience alone can speak, of him who is their salvation and consolation; let them, by the respect due them, cause us to more greatly respect him whom they have learned to know, and by their lives be an example to the younger generations how to live. having, then, regarded our text: "we all do fade as a leaf," let us have learned, as these years pass away, how to receive the crown, incorruptible, and undefiled, and which passeth not away. amen. new year's day. our father which art in heaven.--_matt. , ._ dr. luther, after his inimitable fashion, once remarked: "the lord's prayer is the greatest martyr upon earth. it is a pity above all pity that such a prayer by such a master should be so terribly abused in all the earth. many pray the lord's prayer a thousand times a year, and though they prayed it a thousand years, yet have they not properly prayed one letter thereof." it is a sweeping and striking assertion. the truth of his remarks, however, who would wish to contest? take, in evidence, the words of the text. the opening words of that divine prayer taught by the lord himself are indeed familiar words,--no service but we recite them, no day but a christian ought to recite them; yet, have we ever regarded the deep significance that is contained, the inspiration that is hidden, in them? a little reflection will prove how appropriate they are for this day, the beginning of a new year in civil life. _our father_,--that expresses, i. _trust in god_, ii. _obedience in duty_, iii. _submission in affliction_. all these we need for our encouragement and spiritual profit to-day. what sacred associations cluster around the word "father"! the thought of him, _if he was a father indeed_, was inwoven into all our youthful plans and early ambitions. we knew no worldly care when we dwelt beneath his sheltering roof; as we grew in years, we increased also in confidence in him. he was our adviser in doubt, our protector in danger, our supporter in perplexity. a true father is the best earthly friend while he is alive, and after he is gone, there gathers around his memory a halo of tender remembrance. all that is generous, manly, noble, and wise is to a loving son treasured up in the word "father." but the earthly significance, the human fatherhood, does not exhaust the meaning of this blessed name; it is but a mere pattern and shadow of that relationship which god sustains to his people. he is a "father"; we, then, are his children by nature and adoption, by creation and redemption, and, as children, we may go to him, and with all confidence and boldness ask him as dear children ask their dear father. and such confidence, such trustful looking up in faith and reliance to him as our father, is a becoming attitude to-day. we stand upon the shores of another year, as it lifts itself, veiled in mist, from the great ocean of the future. futurity means uncertainty, and uncertainty suggests anxiety. say not that it is not so. as god created man, he is forecasting in his thoughts. it is as easy and natural for us to have regard to what is before us as it is for the waters of the mississippi to flow towards the gulf. nor does god forbid it. says wise king solomon: "a wise man deviseth his way." he forms his plans, he frames his resolutions, he has his ambitions, his object in life that he wishes to attain. it is not a sign of sanity or of christianity to walk into the future blindfolded, irresolutely, improvidently. the business man who at this time looks over his stock and ledger and strikes a balance of profit and loss, so as to make prudent arrangement for the business of the incoming year, the man of family who gazes upon the members seated about his table, and, considering demands and expenditures, weighs his income and ability to make ends meet, or whatever situation you may be in, or relation you may sustain, an intelligent, provident, weighing, considering, looking into the future is legitimate, wise, proper. but that is one thing; another thing, and not an uncommon thing, rather too prevalent, is to look into the future with fear, trembling of heart, and anxiety of mind. "oh, how shall we ever get through; it's been none too rosy in the past, income scant, debts, some yet to pay, children growing up, health not to boast of,"--what a dreadful nightmare these considerations are to many people at the start of a new year; how it crushes out all good cheer, happiness, the very thing men are wishing each other! 'tis foolish, 'tis needless, and godless! a man bending and staggering along the road under the weight of a heavy load met a passing wagon; he was invited to get in. he did so, but he still kept the load on his back. foolish man! yet that's the common attitude. god's chariot drives up to us this morning, overtaking us on life's way. "get in, traveler, i will bear thee along," is the invitation. "cast all your cares upon me. i will care for you." "thank you, kind lord, but i prefer to bear the load myself." there is a being that has brought us into this world,--father, we call him. he is a resourceful father, having all forces and agencies of sky, land, and sea, all the operations of men, angels, and beasts at his command; he is a loving father; he has pleasure in the children after his heart. silly child, you say, that will start to cry and make a great ado because it has conceived the notion that its wealthy father cannot feed and clothe it any longer. is it not just as incongruous, my dear christian, for you to perplex yourself with thoughts of anguish that god cannot provide for you any more? "he that spared not his own son, but delivered him up for us all, how shall he not with him freely give us all things?" he should neglect his loving providence, leave and forsake thee this year? o ye of little faith! in one of the books handed to our children at christmas time is the history of a familiar and beautiful german hymn. reduced by financial straits to sell his only means of support, his violin, a poor musician took it to the pawnshop of a jew. as he gave it up, he looked lovingly at it, and tearfully asked the jew if he might play one more tune upon it. "you don't know," he said, "how hard it is to part with it. for ten years it has been my companion; if i had nothing else, i had it. of all the sad hearts that have left your door, there has been none so sad as mine." whereupon, pausing for a moment, he seized the instrument and commenced a tune so exquisitely soft that even the jew listened, in spite of himself. then, laying aside the instrument, he said, "as god will," and rushed from the shop, only to be stopped at the door by a stranger, who, having listened, said to him, "could you tell me where i could obtain a copy of that song? i would willingly give a florin for it." "i will give it to you without the florin." the stranger happened to be the swedish ambassador, and when he heard the poor man's story, his troubles ended then and there. redeeming the instrument, he called his landlady and his friends, and sang, to his own accompaniment, his own sweet hymn, no. in our hymn-book, of which this is the first stanza: leave god to order all thy ways, and hope in him, whate'er betide, thou'lt find him, in the evil days, thine all-sufficient strength and guide. who trusts in god's unchanging love builds on a rock that naught can move. this is the first reflection that lies in these introductory words, "our father." it expresses trustful looking up to him at the beginning of the year. and, _again_, it supplies obedience in duty. it is a part of the father's relation to direct and control, as well as provide, for his children. he has a rightful authority over his household, the right to tell them what to do and how to do. none other with our heavenly father. the new year means new activities, new problems, new duties. with the morrow the tradesman, the mechanic, and the clerk will return to the work of his calling, the student to his books, and the housewife will be as busy as ever before. the great machinery of secular life will all clatter and hum in all its complexity and parts. and in the church, there will not, as there dare not be, a standstill. much still remains to be done. how shall we face it? in our own strength? "with might of ours can naught be done, soon were our loss effected." after our own plans, doing things to suit our own selves? is that the way it is in a well-regulated household? there is one whose law obtains, whose word determines, whose wish regulates it all. so ought it be with our life's duties. no matter what may be the occupation of your head and of your hands, whether you be a physician ministering to the alleviation of human ills, or a carpenter constructing the earthly home for man to dwell therein, our blessed lord was both, physician and carpenter. whether life's work finds you busy with the pen, like matthew, the publican, sitting at the receipt of custom, or, like martha, cumbered and concerned about many things, one reigning principle ought to be governing it all, as it governed the life of him who was our example in all things, this: "my work is to do the will of him that sent me." begin your work with him, consecrate it to him, conduct it with him. serve him in it. there are two ways of doing everything--with god and without god. you may go to your work on monday morning with god or without god; you may discharge its thousand and one different details with god or without god; your fellow-workman and companions may not know the difference, and yet, my dear hearer, it makes all the difference in the world, and a difference even for the world to come, whether you do your work with a glance of the eye upward and a spirit that says, "our father." work without god is drudgery, duty cold and stern; it lacks inspiration, warmth, joyful energy. it is done because it must. it makes the worker a slave. that is not the way god would have us perform it, and it is not the work--neither in family, nor shop, nor church, that brings grand results. whenever you feel your service becoming irksome or your duties degenerating, done with little conscientiousness and still less joy, then speak, "our father"; and when you saunter forth knowing that you are going to perform your father's business, then the direst and most uninteresting things of daily life will acquire a new importance in your eyes, and will be done with a spring of elasticity and gladsomeness. let me ask you to try this heavenly specific, and you will find that bending over your toil, with these thoughts, it will be lit up with radiance and significance hitherto inexperienced and duty will be merged into delight. this is the second consideration, when we can truly and intelligently say, "our father," life's work becomes transfigured with a new meaning and joy. in such a spirit go hence to this year's employments. do them with god. one other phase of human experience remains to be touched upon at this time. the lord himself hath said by the mouth of solomon: "he that spareth the rod hateth the child," and he is too wise a father to think of training his children without discipline. it is by sending them trials that he leads them to bethink themselves and to return when they have been backsliding, develops them in character, and prepares them for the discharge of arduous and important duties. whatever we may regard this method of dealing with us, this is his method, and it will be no different with the incoming year. what shape that trial will take, this none can say in advance; it may bring sickness to ourselves or to our near and dear ones; pain of body, feverish tossing, restless nights, weary days; it may bring reverses in fortune; the position we thought so secure may pass into the hands of another; our income may decrease, trade languish, accidents and expenses multiply; it may be that the grim visitor will invade our homes, a casket, little or large, be placed into our rooms to remind us that in the midst of life we are in death. god alone, who knows the future, knows. and when these ordeals occur, it is well to keep before us a few things. in the first place, we must recognize that, however strange and unwelcome these experiences are, 'tis he who sends them, and gives them just because he deals with us as his children. discipline is a privilege that a father reserves for his own children. one does not get himself to correct the faults of all the young people in the neighborhood. you direct your efforts along that line to your own, and only because of your affectionate interest in them do you visit them with correction. even so it is with god, and when we are suffering from his hands, instead of thinking that he has forgotten us, we ought to see in the chastisement a new evidence of his continued regard for us. the trials sent us, my dear hearers, are the tokens of a heavenly father's affection, and happy art thou if in life's salutary discipline you have learned to look up and say, "thy will be done." then, knowing from whom it proceeds--to mention the second consideration,--you will be wonderfully sustained. to illustrate, a story from my holiday reading: a little girl sent on an errand had to cross a wide but shallow stream, but there were firm and tried stepping-stones all the way over. "oh! i'm afraid," said the child to a lady who was passing. "why are you afraid, there are stones all the way over. see how easily i can cross it." very timidly the little girl began to cross. "just one step at a time is all you have to take," said the kind guide. so one step followed another--the first few were the hardest to take,--and soon she was safe on the other shore, smiling at her fears. "it is not so hard after all," she remarked, "just one step at a time brought us over." beloved, when troubles come,--they are sure to, in this year also,--do not look so much at the waters before you, but at the stepping-stones the father has placed for your feet. here is a strong, firm stepping-stone that has often sustained me: "as thy days, so shall thy strength be." here is another: "the lord is my shepherd, i shall not want." have a few such stepping-stones, select one in particular for this year. this, perhaps, will do, small, but weighty, "our father." amen. epiphany sunday. i am the light of the world.--_john , ._ underneath rome, the ancient capital of the world, and extending for miles and miles between the river tiber and the mediterranean sea, are those mysterious passages called the catacombs. how far they go, whither they lead, at what exact point they terminate, no living man can tell. from the examinations of the learned who have explored them for some little distance, at some few points, we know that they are long and narrow quarries in the rock; underground roads mined out of the soft volcanic tufa, or stone, on both sides of which the early christians, who would not burn, but insisted on burying their dead, would deposit their departed, and where during these fierce persecutions they would also assemble for worship. these passages are but high enough to walk upright through them; they are so narrow in width that you can touch the sides on either hand, as you grope along, and they are unutterably silent and dark. if you strain your eye forward, you see nothing beyond the few feet which the feeble torch or flickering candle illumines; if you look up, the rock is there; if you gaze to the right or to the left, you see the shallow niches, like shelves, one over another, where are strewn the bones of the dead, crumbling into dust and ashes; and gazing behind you, you feel a choking sensation at the heart, that if your light should go out, or your guide should forsake you, you would never find your way back,--as it is a well-known fact that many too curious in their researches have disappeared. such, then, are the catacombs, a subterranean home of death, a place of impenetrable darkness. and, my beloved, what better emblem could be found to illustrate what this world is like, without the gospel of jesus christ, than the hopeless labyrinths of darkness underneath the city of rome? take the time when our savior pronounced these words of our text, or when, as epiphany suggests to us, those wise men came from the east, following the star,--what darkness was spread over the earth! with the exception of the one people, numbering only a few millions at most, and these sunk away in general apostasy, aside from the little wax lights of the jews, there was universal gloom. around them, to the farthest limit of the earth, including enlightened and refined greece and rome, the whole world of man lay in heathenism and idolatry, feeling after god, but knowing him not, worshiping and serving creatures rather than the ever-blessed creator. think of egypt's adoration of bulls, rams, cats, bugs, birds, and crocodiles! think of the assyrian's worship, or of any of those people of antiquity, rendering to beasts or to heroes and the spirits of dead men, like the chinese and japanese and hindoos of this day, the homage due unto the living god! add to this the attendant miseries, shameless debaucheries, cruelties, revolting abominations, practiced all over in the name and belief of honoring god and meriting the favor of heaven, and it may well be said, the world was darkness, pitch black darkness. and it is so even to this present day where christianity has not yet shed its redeeming light. it is so with every human soul; the darkness of ignorance, of sin, of misery is upon it. the man whose understanding has not yet been enlightened by the beams of spiritual truth is just like a tourist groping along, and stumbling among, the bones and dust of the catacombs. he knows not what he is living for, as little as the underground passenger knows whither he is going. whenever misfortune and sorrow comes, there is none to turn to for consolation. whenever conscience is troubled and agitated with a sense of its guilt, and there are times when the spectral hand of conscience, like in the case of king belshazzar, writes bitter things against them, there is no remedy or peace. when death comes, it is all gloom, spiritual night, a prison-house, a catacomb. all our knowledge, sense, and sight lie in deepest darkness shrouded, till god's brightness breaks our night by the beams of truth unclouded. and that is the lesson of this season, which means manifestation, that is the message of christ to the world of man and to each soul. he is the light. as god at the beginning of the world, when it was a huge mass of confused matter, wrapped in unpenetrable darkness, spake the word: "let there be light," and there was light, so, when humanity at the beginning of these ---- years was spiritual darkness, the word was made flesh and dwelt among us, and men saw his glory, the glory of the only-begotten of the father, full of grace and truth. addressing ourselves to our text, let us _i. trace some points of resemblance between christ and light_; _ii. note the conduct which becomes us toward this light_. the purest and most untarnishable thing in this world is light. snow is pure, so is ice, water, and air, but each of these will admit of defilement, may be marred and polluted. it is not so with light. man's hand cannot soil it. no corruption can infest or cleave to it. nothing can defile its rays or attach pollution to its beams. and such is christ. all creatures have shown themselves liable to sin and moral taint, but christ passed through the world of sin as a sunbeam through a house of filth and disease, and came forth as pure and blessed as he sprang from god himself. he took on him sin's form, that he might endure sin's due, but sin's stain he never knew. in bethlehem's manger, he was the holy child. he lived a human life, oppressed with all its cares and temptations, grew up among its corrupt children, suffered its coarseness, its rebuffs, and its villainies, but with all this he did no sin, neither was guile found in his mouth. he was the spotless lamb of god, pure; for he was the light. again, light is as bright as it is pure. things are bright in proportion as they are full of light. the day is bright when no clouds shut out the sun. the scenery is bright when illumined by the greatest number of rays. the hope is bright when it is freest from gloomy forebodings and fullest of the light of promise. and such is christ. he is brightness, "the brightness of the father's glory," and his office is to dispense brightness. that is the brightest time in the soul when there is most of christ in it. that is the brightest page on which most of christ is found. that is the brightest sermon in which most of christ is heard. that is the brightest life in which most of christ is seen. that is the brightest world in which christ is most fully received; and that heart, that home, that church is but confusion and darkness where christ is not. light, likewise, is free. it comes without cost, and it comes everywhere. no poverty is so great as to debar from its blessing, nor is there an open crevice, a nook or corner in all this wide world into which it is unwilling to enter, or where it fails to throw its heavenlike smiles. the halls of the great and the huts of the humble does it gild alike, and that without money and without price. as related, it is free, and so is christ. the command is: "go ye into all the world, and preach the gospel to every creature." there is no place nor spot where its beams are not to be diffused, no heart into which it does not struggle for entrance. to the poor as well as to the rich, to jews as well as to gentiles is christ offered equally freely, and on the same terms of free grace to each and all willing to accept him. he is the true light, ready to lighten every man that cometh into the world. another quality that pertains to the nature of light is that it is revealing. darkness obscures. where it is not light, a pit may gape at our feet, a murderer may be waiting in our path, a dagger aimed at our heart; we do not see and know, our vision is held. it requires light to perceive these things. and so in the spiritual world, christ is the great revealer. by him we come to know god and our true selves. by him we learn who and where we are, what our needs are, and how to relieve them. one of the hardest things in the world is to make people believe that they are guilty and lost beings. the reason is, they are in the dark. they need the light to show them themselves. and that light is christ. only let a man examine himself in the light of christ's life and teaching, and it will not be long until he sees that self of his to be a mere mass of guilt, and things appearing quite differently in this world of imperfection and sin. and to mention the final feature, light is life-giving. without light the world is dead. where the sun rarely shines, or not at all, there is barrenness, dreariness, perpetual winter, desolation. it is the warming light of spring that starts the dormant germs, that swells the buds, and clothes the vineyards, the field, and the woods with vegetation, fragrance, and plenty. so with the spiritual light. where christ is not, life is not, there is spiritual barrenness, winter upon the soul. but when his beams shine in upon the soul, the seeds of virtue put forth, the tree of faith lifts up its fragrant bloom, and the fruits and flowers of love and grace spring and bud. thus, by a few comparisons with the material, natural light, have we sought to explain in what sense christ is called, or rather calls himself, the light. let us inquire how we ought to conduct ourselves toward him. first of all, if you would enjoy the blessings of this light, you must receive the light; the outward illumination must be followed by a corresponding inward one. what good does the light do the man who, when its morning rays shine into his room, will pull down the shades and close the shutters and pull the cover of his couch over his head? it's only the worse for the man. the thing is to receive it, to throw open the shutters of your heart, and to let its radiant sunbeams burst into its every corner and crevice. that is what it is for, and we fail of its purpose and benefit if we fail to so treat it. what if the incoming rays do show us the dust that lies upon furniture and floor? should we therefore dislike it, reject it, or should we cleanse the furniture and the floor? what if the spiritual sun reveals to us our darling sins and ignorances? should we therefore avoid it and dislike it? it is extremely sorry to see the attitude of the most of mankind, how they will cling like bats and owls to darkness who fly away to some dismal haunts, and there sit and blink whenever a ray of spiritual sunlight reaches them. christ himself said: "men love darkness rather than light." let it not be so to us. let us accept and profess it, take its blessed rays into our souls. and, again, let us reflect it. the bible directs us not only to be radiant and luminous ourselves, but to give light and shining so as to enlighten others, just like the moon and the planets, who, borrowing their light from the sun, are directed to do service in their way and sphere. so, borrowing from the sun of righteousness, we must shine forth, each in his respective sphere. "let your light so shine before men," says our savior, "that they may see your good works." and be it understood this pertains to every christian, to be a lamp and light-dispensing orb. parents are called to a large share in this office. young men and young women in the sunday-school partake in the same commission. the officers to be installed this morning, every man, woman, and child in the church have a large and responsible share, and charged to let his or her light shine in carrying light to the souls of others. with this opening of the new year let us be reminded of our christian duty. having seen the sun of righteousness rising over the hilltops of bethlehem, and rejoicing in its spiritual splendors, see that the benefits be of lasting impression. ask yourselves, at the outset, where its sundays will find you. and know they are the rays of brightening and illumination in sacred thoughts and improvements, the days in which the divine word shines forth in its radiancy and the gracious light of salvation flashes in its glory; then, how can you be children of light and yet forsake the assembling of yourselves together where the light is? how can you thus be light-bearers, according to god's direction? and so in every particular. taking on the brightness of the true light, may it exhibit itself in your energies and activities. "no man lighteth a candle and putteth it under a bushel or under a bed, but on a candlestick, that it may give light to all that are in the house." let it be in your houses, and if in the past year the candle of your faith and devotion has been flickering low, it's an opportune time to trim the wick afresh and to brighten the flame. we have seen that christ is the true and only light. let us believe in him and walk in him, now in this day of gospel brightness and salvation,--so that we may become partakers of that still more stupendous epiphany, that glorious manifestation, when the son of man shall appear in full splendor of his glory to take us home to the inheritance of the saints in light. amen. first sunday after epiphany. remember now thy creator in the days of thy youth.--_eccl. , ._ there is no idea, my beloved, more common among men than this, that not childhood, nor youth, nor manhood, but old age is the most suitable period for becoming religious. the argument in support of this idea runs thus: in old age we have less to do with the affairs of this world, and consequently shall have more time and leisure for those of the next; then this world will afford us little enjoyment and pleasure, and with our passions quenched, with hair turning gray, hands palsied, limbs tottering, can we fail to recognize these as the heralds of the grim king and hear his voice that says: "be ready, the judge is at the door"? as a vessel, rocked by storms and falling to pieces, makes all haste to get to port, so will we. so runs the argument. prevalent as this idea is, it's a wild fancy, a mocking and baseless delusion. for various reasons: at no time is change of heart more difficult than in old age. not as if god's grace were less powerful then, but because the difficulties of conversion increase with years; the heart grows more callous, the sinful habits stronger. take a sapling, for instance; it bends to your hand, turning this way or that, as you will. when seventy springs have clothed it with leaves and the sun of seventy summers has added to its breadth and height, it scorns, not yours only, but a giant's strength. every year of the seventy, adding fiber to its body and firmness to the fibers, has increased the difficulty of bending it. in the matter of our everlasting welfare it is much the same. advancing time hardens the fibers of man's heart. of all tasks we know, there is none so difficult as to touch the feelings and rouse the conscience of godless old age. moreover, it is an extremely doubtful matter whether we shall ever reach old age. few do, and the probability is that we shall not. of all our race, nearly half die in infancy. another large proportion sinks into the grave ere the summer of life is past. ask that aged man with stooping form and slow gait, where the playmates are of his childhood; where the boys that sat by him at the desk in school; where the youths, flushed with health and full of hope, with whom he started in the race of life; where his fellow-workmen or partners in business. with one blow of his hand, one sentence of his lips, god may dash all our expectations of threescore years and ten to pieces. this night thy soul shall be required of thee, and then think of the folly that suggests that old age is the best for getting an interest in christ, peace with god, and a meetness for the kingdom of heaven. do men act with such infatuation in other and far less important matters? here is a man who insures his life,--why? because, he will tell you, life is uncertain, because nothing is more uncertain, because the chances are he may not live to be old; "and if i would be cut off suddenly, what is to become of my family?" men regard this worldly prudence. but, oh, that man would reason as soundly and act as wisely where high interests are at stake! let me change but a little the terms of that question: if you should be cut off suddenly and early, what is to become of your family, and ask: if you should die suddenly and early, what is to become of your soul? let me this morning, prompted by the gospel-lesson of this sunday, which presents to us the youthful savior in the temple, ask you, especially my young hearers, to ponder with me the words of our text: "remember now thy creator in the days of thy youth." we shall consider, _i. that youth is the most favorable season in which to begin a religious course_; _ii. point out some of the beneficial results of early piety_; _iii. conclude with a word of general application_. youth, my beloved, is the most favorable time to begin a religious course, because, we would say, in the first place, it's the critical time of a person's life. childhood receives impressions easily, but these impressions, while lively, are not deep or abiding. how soon the infant forgets its mother and transfers its love to another, and the children that stood so pitiful at a parent's casket, a few weeks afterward are as buoyant and gay at their play as the happiest of their playmates. manhood, again, on the other hand, like the solid rock, retains impressions once made, but does not easily receive them; what the intellect has gained in ripeness, the heart has lost in tenderness; and impressibility, lying between these two periods, is youth; then it is that our minds, like the wax to which the seal, or the clay to which the mold is applied, possess both the power of receiving impressions and the power of retaining them. then the character is fixed; then the turn is taken either for god or for the world; then the road is entered which determines our future destiny. it is an old and trite saying, found in another tongue, "what the boy does not learn, the man does not know." in youth the powers are more volatile, the memory is receptive and tenacious. the mind is lively and vigorous, the affections are more easily touched and moved, we are more accessible to the influence of joy and sorrow, hope and fear, we engage in an enterprise with more expectation, ardor, and zeal.--moreover, the season of youth will be found to contain the fewest obstacles, and is most free from the troubles which afterward embitter, cares which afterward perplex, and the schemes which engross, and engagements which hinder one in more advanced and connected life. and, hence, it has been the advice of the wise men: "in the morning sow thy seed." it is the young and tender root that penetrates the soil; it is when the fibers are delicate that, entering the fissures, it passes into the heart of the rock; and the earlier the mind is brought in contact with religion and becomes acquainted with its great and immense objects, the more thoroughly in after life will it comprehend and, like a root wrapped around the rock, the more firmly hold to it. it is the young recruits that become the best soldiers, and young apprentices the best mechanics, and the best christians, in like manner, are those who have been so early. run, in evidence of that, over the list of names which god so honorably distinguished in history, joseph, samuel, david, solomon, jonah, timothy, john,--and you will observe that in almost all cases they are examples of early piety. and if we come to later times and read the biographies of those that have been eminent in god's kingdom, like our great reformer, dr. luther, and his colaborers, of dr. walther, and scores and hundreds of others, the almighty seems to have acted almost invariably by the same rule, and appears to have seldom conferred distinguished honor, with very few exceptions, except on early piety. they were all men that feared the lord in their youth. how important and reasonable, then, is youth to begin a religious course. and, again, we would remark, it is, of all others, the most honorable period in which to begin a course of godliness. religion is an ornament. piety in any situation or age is pleasing to the most high. it is well, when the world cannot fill our hearts, to turn our trembling steps from its broken cisterns to the fountain of living waters. it is a grand testimony to religion to see a gray and bent old man standing by the door of mercy and with loud and urging knocking imploring god to open and let him in; but it's exquisitely more attractive and noble to see a youth in the beauty and dew of his age giving himself to christ and a life of high and holy virtues. would you thank any one to offer you the shell without the kernel, or the stalk without the flower, or a purse without the money? and think you god is pleased with the dregs of the cup, the refuse and few declining years of a man's life? is it fair and reasonable that men should employ their time and talents, their health and their strength, and their genius to serve satan, the world, and the flesh, god's degrading rivals, and then ask him to gather among the stubble of life after the enemy has secured the harvest? in the old testament god commanded that green ears had to be offered; the _first_ had to be chosen for his services: the _first_-born of man, the _first_-born of beasts, the _first_ fruits of the field. it was an honor becoming the lord they worshiped to serve him first. and, correspondingly, it is your duty in the new testament that you should give him the first-born of your days, the first fruits of your reason, the prime of your affections. it is with such sacrifices that god is well pleased. the apostle john was the youngest disciple; he was called the disciple whom jesus loved. it's the most suitable and honorable, and it is the most profitable and advantageous. it has its reward. that is our second consideration, _viz._, the beneficial results of early piety. here we would note, as the first advantage, that to serve god in youth is a safeguard, a defense against vice and temptations. no age, indeed, is secure. till we arrive in heaven and have laid off this body of sin and infirmities we are never safe. here, like travelers in the mountains, where a coating of snow hides the treacherous ice, and one false step may prove the christian's ruin, we walk in slippery places, and have need to lean on an arm stronger than our own. still youth is of all ages the most dangerous. with its ardent temper, its inexperience, its credulity, taking appearances for realities, its impatience of restraint, its unbroken passions, and feeble hands to control and guide them, it requires the utmost care and vigilance. "lead us not into temptation," should be its daily, constant, earnest prayer. we read at times in our public prints of the wrecks that happen on the shores of our great lakes or the ocean, of vessels gone down in disaster and storms. what is that list of wrecked vessels to the number of men and women who year by year are wrecked in their youth on the dangers and vices of our towns,--our town? what a graveyard of virtue, honor, and honesty! let the places of business where employers show no regard to the welfare, but only to the work of those in their service; let the houses where no friendly interest is taken in their domestics; let the halls of public amusement, the haunts of drunkenness, and the hells of vice, give up their secrets, as the sea does the drowned cast upon the beach, and we should have a roll like the prophet's, "written without and within with lamentations, mourning, and woe," as shocking, if not more so, as the field of battle, covered with the carnage of war. and out upon the scene, from the virtuous influence of home and school, steps the unsophisticated youth, a thousand avenues of seduction opening around him and a siren voice singing at the entrance of each. evil companions surround him, erroneous publications ensnare his eye, means and opportunities of temptation and sin. he may flatter himself that his own good sense and moral feelings will render him secure, but as the wise king solomon says: "he that trusteth in his own heart is a fool." the force of examples, the influence of circumstances, the voice of railing and ridicule, the fascinations of the pleasure party, stifle the finest resolutions, and often render us an astonishment to ourselves, as the old proverb says: "give the devil an inch, and he will take an ell." no, depend upon it, there is nothing that will do to keep you virtuous, noble, and happy but a hearty consecration of soul and body to the god that loves you, and the savior that redeemed you, nothing else than the restraints which that god inspires in his holy law, and the helps that he provides in the rules and ordinances of his church. let a young christian love the habitation of his house, the place where his honor dwelleth, and let him follow the savior's direction to watch and pray, and he will retain an undefiled soul in an undefiled body. nor only thus before god, but as it says of the youthful savior in to-day's gospel. he increased in favor with god and _man_. early piety is honored, commands the respect of every right thinking person in this world. you will remember how the sterling piety of the youthful joseph was honored by potiphar and afterwards by the king of egypt himself. nor need i remind you how daniel and the other three hebrew youths, because of the excellent spirit of piety that was in them, was promoted to the highest post of dignity and responsibility in the chaldean empire, and whilst god does not promise you that if you seek him in your youth, you will be advanced to sit among princes and to rule kingdoms, he promises you honor and respect, in whatever station you may be placed. the most worldly people and religiously careless people would rather have the godly lad in their employ, the young man who is loyal to his conscience and of genuine integrity of character, who will do his duty, "not with eye-service, but in singleness of heart, as unto the lord," than any other kind. in brief, as the apostle says, you will find that "godliness is profitable for all things, having the promise of the life that now is, and of that which is to come." let me, then, in conclusion, charge you, my dear hearers, to consecrate to the lord the first fruits of your days. "remember," says our text, "thy creator in the days of thy youth." what though frivolous men and thoughtless women ridicule your devotion, and scoff at your churchgoing and professions! what though some shallow-minded companions charge you with fanaticism or singularity, hypocrisy or pride! the day is fast coming when they will be compelled to justify your conduct, to confess that you have chosen the better part, and to mourn that they neglected to seek the savior in the morning of their existence. and to those among you who have feared the lord from your youth, and are now glorifying your redeemer in the maturity of life, i would say: "go on, earnestly pursue the glorious course which you have begun; be not weary in your religious life, grow in grace as you advance in years, be illustrations and stimulating examples unto others, and thus spend your life usefully for god and man, before the evil days come and the years draw nigh, when you will say: "i have no pleasure in them," when eternity stands at the door, and you will face your maker. god strengthen you in this determination for christ's sake. amen." second sunday after epiphany. marriage is honorable in all.--_hebr. , ._ "and god saw everything that he had made, and, behold, it was very good." these words of holy scripture immediately following the statement: "and god created man in his image, male and female created he them," contain the divine verdict regarding the social relation that we call matrimony or marriage. declared the all-wise god: "it was very good." that, however, was in the holy and happy days of paradise, in the midst of righteousness, purity, and bliss. sin entered, and things changed; the image of the divine maker was forfeited, that purity effaced, over that bliss was written in indelible letters: "paradise lost." what, then, became of the marriage relation? was it, too, dissolved, forfeited, lost? wonderful providence! from that universal wreck,--of the few things which god permitted man to carry with him, remains, to insure him happiness and welfare in the midst of a world otherwise steeped in misery and tears, the marriage estate. it was not lost. the gospel-lesson of to-day presents the savior as being present at a marriage feast, and records that on that occasion he changed water into wine and manifested forth his glory. by his presence and by that miracle he also manifested forth, endorsed, sanctioned, and placed his divine approbation upon matrimony, as he once did amid the scenes of eden's creation and loveliness. nothing could be more significant than that, when the god-man came to found his kingdom upon earth, and entered upon his messianic work, his first work should have been wrought in honor of the wedding tie. and so god's word speaks of marriage throughout. when the apostle desires a comparison to set forth the holy and pure relation between christ and his church, he knows none more sublime and noble than the union that exists between man and woman in wedlock, for which reason the church is called christ's bride--christ is called her bridegroom. to raise one's tongue or pen in impiety or censure against marriage is to raise them against heaven and christ. to set up in its place the teaching and practice of celibacy, by which men and women are divested, in the name of religion, from the ties and duties of family; to turn away, or in any manner to advocate what may break down the proper relation between the sexes, is casting reproach upon god's institution, and a perversion of true religion, as it is of nature's laws. to speak depreciatingly, disparagingly of marriage, to arch the brow, to puck the lips up in a smile, when it is called "holy" matrimony, and in any way to entertain light and derogatory views concerning it and family life, is to get oneself into conflict with, and to invite the ill favor of, him who has thrown a sacred hedge around the institution, when on sinai's mountain, in his ten commandments, he commanded how we should regard this estate. "marriage," says the apostle in our text, "is honorable in all." there is nothing concerning it that is unworthy, unholy, hindersome to piety and salvation. the son of god would not have graced with his presence and miracle those galilean nuptials if it had not been holy throughout. concerning the honorableness of that estate would i speak at this time a few words of plainness and truth. may he who is called the god of families bless them to our instruction! among the views concerning matrimony, there is also this one, taught by men sitting in professors' chairs and senselessly repeated by the ungodly multitude, that, as man has evolved from a lower to a higher form of existence, so morality and also matrimony have only gradually, in the course of many centuries, yes, thousands of years, evolved to what it now is. originally man knew as little of matrimony as the beasts of the field. little by little, pride and self-interest induced especially strong men to take unto themselves, and keep with themselves, one or a few of the other sex, and so it eventually grew into a custom and rule that one man and one woman should form a union for life, and in evidence of that they will even point to the bible, the instance of abraham, who beside his wife, sarah, had her maid, hagar, and jacob had two, really four wives, and david, solomon, in fact, all the jews among the old testament kings practiced polygamy,--it was only with the introduction of christianity that monogamy, the union of one man and one woman, and the indissolubleness of the marriage-tie, became general rule. what folly of folly, contrary to all sacred and secular story! without entering too explicitly upon this subject, do we not read in the chapters of genesis that when pharaoh of egypt had cast his eyes upon sarah, thinking she was abraham's sister, that after he had been rightly informed, he at once desisted from his advances and made explanation? and did not abimelech, when about to fall into a like error, offer apology and make restitution? is it not plain from these cases that they well knew that the marriage relation was not to be broken, that one man was not to take another man's wife? moreover, it never occurred to abraham, or any of the patriarchs, to put away from themselves their wives, for any reasons, and these men lived nearly two thousand years before christ. how absurd the contention that men originally lived without a knowledge of the sanctity of marriage! turning to secular history, we have record of the same. rome, for instance, was founded in the eighth century before christ. its first citizens were robbers, and such as had been banished for gross offenses from other cities of italy. but concerning the marriage relation--they did not live as brutes. every physically able inhabitant was legally required to wed, and for several centuries not a solitary case of divorce occurred. such a thing was regarded simply impossible. it was not until late centuries, when effeminacy had taken hold upon the city, that we hear of those social abominations. the same may be said of our heathen forefathers, the german and teutonic tribes; marriage, with them, was held in highest respect. this, then, is the true view according to bible and history. god instituted marriage at creation, and god ordained that it should be a union between one man and one woman, and that this union is indissoluble and inseparable. as everything else, however, suffered by the fall of man into sin, so also this divine regulation. the corruption at the time of the flood was such that god destroyed the world on that very account. "they took them wives of all that they chose," is the sacred account. it is with regret that we read of men like abraham, jacob, david, who were not found strong enough to resist the common corruption, but were deplorably drawn into looseness of the marriage ties. how was it at the time of the savior? the teaching of the synagogue was, that "whosoever shall put away his wife, let him give her a writing of divorcement." when it entered a man's mind to get rid of his wife, all he needed to do was to write upon a piece of parchment: "i divorce myself from my wife," have it signed by two or three witnesses, and the wife had to go; or if it occurred to a woman to sever herself from her husband, she demanded a writing of divorcement from him, and if he refused, life became miserable, or she would simply run away, as herodias did from her husband, philip, and married her husband's brother, herod antipas. and these occurrences were not done with blushing reserve, those guilty of it boasted of it. beloved, are we not rapidly falling upon such times? the miserable revelations that come from our courts are veritable cesspools reeking with stench and bestial filth. as one eminent jurist has expressed it: "broken marriages are as common as broken window-panes." divorce, what is it practically, in effect, but enabling men and women to live in successive polygamy? now, over against this and all like influences and evils that would break down the honor of marriage, our lord clearly and emphatically laid down god's law. here it is: "they are no more twain, but one flesh." "what, therefore, god has joined together, let not man put asunder," and again, "whosoever shall put away his wife and marry another, committeth adultery, and whosoever marrieth her that is put away committeth adultery." these words are as clear as language can be. only one exception does christ give to the rule, matt. , : "whosoever shall put away his wife, saving for the cause of fornication." fornication means unfaithfulness to each other in the marriage relation. illicit intercourse with another person, that is given as the exception, as a just cause for severance. as for other causes, the bible recognizes not one. and even in cases of fornication it does not _demand_ a divorce. that, then, is the position of the scripture and of our church. this is the practice of her clergy. again, another particular that tends to the honorableness of the marriage state, as pointed out in the text, is the high purpose which it is intended to serve according to the will of god. the family life is the foundation of human society. married life, without seeking to fulfill its first purpose, the perpetuating of the human race and the bringing up of one's offspring in the proper manner, is to undermine, frustrate, that foundation of the state. this leads me to refer to an evil which i hardly know how to speak of, which should be named in the blackest of evils,--i mean the willful intention and resolve to defeat the first of those purposes for which matrimony was instituted by god. it comes looming up on the view of this generation as a great, a growing, an almost national crime. the foundation of a home is the first thing intended in matrimony. but some deliberately resolve that there shall be no home, or at least that it shall be as narrow, as limited, as possible. be it to avoid pain, be it to shrink the duty of the parent, be it to remain free to enjoy the world,--arts base and black, devices which in the old testament were punished by death, are used to carry out these ungodly and absurd resolves; ungodly, because it would not be possible more grossly to outrage god's law than in this way; absurd, because a marriage contracted with that understanding and intention is a contradiction, a misnomer, a fraud on society and on the church. and so i say, as god's minister and in his name, as we who must speak fearlessly, that this act of deliberately preventing the formation of a home is a crime, and one which brings down curses from a god of justice, who knows and who rewards according to our deeds. "marriage," be it noted, "is honorable in all"; it is a holy and pure estate, and holiness must prevail therein. and now let us regard the other part of our discourse: if marriage is a holy estate, then it must be entered honorably and must be continued honorably. marriage ought to be entered honorably. there is something appalling in the thoughtlessness, the irresponsibility with which young people will contract marriage; there seems to be often no apparent sense of the gravity of the act, no reflection upon what is involved. a pleasant face, captivating demeanor, money, or position are not infrequently the flimsy threads that tie the conjugal knot. but how can any one who is a christian enter upon that relation which, more than any other, affects the whole life, without consulting and seeking the blessing of the divine author? yet it is done, and alas! done only too often by those who ought to know better. some contract acquaintanceship, keep company, and have an interchange of hearts, and never think of their god and savior in connection with it. religion, in fact, seems unwelcome and out of place to many at such a time, whilst one heart-felt prayer to him in connection with such an acquaintance would in thousands of cases have prevented anguish of souls from which there is no refuge but the grave. in other words, whether you will be happy or unhappy in the marriage life depends largely upon the companion of your choice. therefore, when choosing a life's companion, ask god for his counsel to give you the spouse of his choice; and when you marry, marry honorably. the contracting parties in to-day's gospel-lesson were not a runaway couple, or jesus would not have honored their wedding feast with his presence. nor did they marry from sheer necessity to hide the results of sin. their relatives and friends, and, if still living, their parents were there; they had asked for and received the honest and unqualified consent of the latter. it is not an idle service or the mere acknowledgment of a civil contract, but a proper and significant christian act to have marriage solemnized by a religious ceremony, conducted by a minister of the church, and blessed in the name of the father, son, and holy ghost. no christian man or woman should ever think of contracting a marriage alliance at which a servant of god is not present to invoke the savior's blessing. marriage should be entered into reverently, discreetly, and in the fear of god. nor can i in this connection refrain from calling attention to the good old church custom called in english "publishing the banns," the persons asking for the prayer of a christian congregation upon their union. thus, in the ways indicated, does a christian enter upon marriage "honorably." and having entered upon it thus, it ought to be so continued. there is one thing that married couples ought ever to remember, this: that they are both sinners. if they bear that in mind, they will not look for imaginary perfections in their life's partner, and will, conscious of their own shortcomings, bear with the shortcomings of the other. and where there is this conviction that both are sinners, they will find their balance in the savior of sinners. it is well enough to bring into married life an amiable disposition, the happy faculty of controlling one's temper, but, believe me, the best thing to bring along, the most effective safeguard against discord and estrangement, is the fear of the lord, the mutual respect for god's law and authority. temporary differences, quarrels even, may arise in that home, but cannot remain. the husband has been hard and unkind, but will be prompt to make amends. if the wife has been contrary, quarrelsome, or has in other ways angered her husband, the love of christ will not let her rest, but to acknowledge and seek reconciliation. there is nothing like genuine religion to regulate the household, to take off the frictions of daily life, to educate us in self-denial, in bearing and forbearing with one another. let us, then, keep before us the dignity of the estate, and conduct ourselves honorably therein, until god shall summon us from this earthly relation to the marriage feast of the lamb on high. amen. third sunday after epiphany. whosoever drinketh of the water that i shall give him shall never thirst; but the water that i shall give him shall be a well of water springing up into everlasting life. the woman saith unto him, sir, give me this water.--_john , . ._ our blessed lord, having provoked by his preaching and by his miracles the enmity of the pharisees, they began to plot his destruction. to escape their persecutions, his hour having not yet come, he departed for galilee, between which territory and judea lay the province of samaria, through which, accordingly, as the holy writer expresses it, he must needs go. the first place at which he stopped was sychar, one of the cities of samaria. in its vicinity was a well, called jacob's well, in all probability because the patriarch jacob had caused it to be dug. arriving there about the sixth hour, or noon, fatigued with the toils of the day, he seated himself, while his disciples went into the city to purchase food. he could easily have relieved his wants by a miracle, but his miracles he employed only for the relief of others. while thus resting and alone, there cometh a woman of samaria to draw water. our lord at once resolved to benefit her. he was one who sowed by all waters, and with him one hearer was enough to justify the finest sermon. he introduced himself to her by asking a favor, the best way that could have been selected. it must be spoken to the credit of our poor humanity that a request for a favor is always regarded as allowable. there are men and women whom you would not dare speak to on the street, without expecting to be reproachfully treated, but whom you may with perfect confidence ask a small favor of, such as the time of day, a drink of water, or the like. jesus saith to her: "give me to drink." the woman is astonished, for she saw, by his features and his dress, that he was a jew. then saith the woman of samaria unto him: "how is it that thou, being a jew, askest drink of me, which am a woman of samaria?" it was a very natural question. the jews regarded contact with a samaritan disreputable. their touch was pollution; to spend the night at the house of one of them was to reproach a family for generations. a jew would not speak to a samaritan, much less ask a favor of one. but the mind of jesus knew nothing of this narrow bigotry, this odious illiberality. his object was to benefit all, and he, therefore, freely conversed with all. his answer was: "if thou knewest the gift of god, and who it is that saith to thee, give me to drink; thou wouldest have asked of him, and he would have given thee living water." the savior, as you will have noted from your bible reading, often seizes upon incidents and objects before the eyes of his hearers to shadow forth spiritual truths. thus, when he had fed the multitude with bread, he spoke of himself as "the bread which cometh from heaven and giveth eternal life." being at jerusalem at the feast of tabernacles, when the people in crowds drew water from the pool of siloam, he cried with a loud voice: "if any man thirst, let him come unto me and drink." so here he takes occasion to elevate this woman's thoughts from the earthly water to the heavenly. still supposing, however, that jesus referred to common water, she objects to him: "sir, thou hast nothing to draw with, and the well is deep; from whence, then, hast thou this living water?" and to suppose that he could find better water elsewhere would imply that he was greater than jacob, who esteemed this the best in all the territory, and so she adds: "art thou greater than our father jacob, which gave us the well, and drank thereof himself, and his children and his cattle?" jesus, pitying her ignorance, and bearing with her weakness, began more fully to explain the properties of that water of which he spoke. he said to her: "whosoever drinketh of this water shall thirst again, but whosoever drinketh of the water that i shall give him shall never thirst; but the water that i shall give him shall be in him a well of water springing up into everlasting life." the woman, still taking the words in a natural sense, was disposed to turn them into ridicule, and she begged the savior by all means to give her some of that excellent water which would prevent her from ever thirsting again and would render it unnecessary for her to come so far and draw water. she says: "sir, give me this water, that i thirst not, neither come hither to draw." to check her impatience, jesus shows that he was perfectly acquainted with her character. he bids her call her husband. the woman replied: "i have no husband." then came the crushing exposure; jesus said to her: "thou hast well said, i have no husband; for thou hast had five husbands, and he whom thou now hast is not thy husband: in that saidst thou truly." she, at once convinced of jesus' prophetic character, adroitly changes the subject. said she: "our fathers worshiped in this mountain, and ye say that in jerusalem is the place where men ought to worship." this was opening up an interesting topic. when the jews returned after the babylonian captivity, they went to rebuild the temple at jerusalem. the samaritans proposed to bear part of the expense, and to worship with them, as they accepted some of the jewish laws and ceremonies. the jews rejected their offer, and would have nothing to do with them. the samaritans then built a temple of their own on mount gerizim. hence, the woman wished to be informed by this prophet which was the right place, mount gerizim or jerusalem. the reply of jesus was full of instruction; with great stateliness and dignity he said: "woman, believe me, the hour cometh when ye shall neither in this mountain nor yet at jerusalem worship the father. ye worship ye know not what: we know what we worship; for salvation is of the jews. but the hour cometh, and now is, when the true worshipers shall worship the father in spirit and in truth; for the father seeketh such to worship. god is a spirit; and they that worship him must worship him in spirit and in truth." the woman, hearing these instructions, without disputing with jesus, but also without approving entirely of what he said, refers the entire decision of the question to the coming of the messiah. "i know that messiah cometh, which is called christ; when he is come, he will tell us all things," to which jesus replies: "i that speak unto thee am he." here the disciples, returning from the city, interrupted the conversation. the woman went back to the city and told the people of the wonderful stranger. full of curiosity, they came out to see jesus, and prevailed on him to stay two days with them, and "many," records the sacred writer, "of the samaritans of that city believed on him." there are a number of important lessons that we may profitably dwell upon from this interview between christ and that woman of samaria. we shall restrict ourselves to the most outstanding one. our lord teaches us here the nature of salvation; he compares it to water. it is noteworthy and most suggestive that whatever in the material world is most useful and highly valuable to man is also the most common and most abundant. things which can, without serious loss and injury to any one, be dispensed with, or which serve merely or mainly to give pleasure, such as gold, diamonds, and jewels, exquisite foreign fruit, these alone are rare, the property of a few. but what all men need, and most largely ministers to their comfort and enjoyment,--the wholesome food, the pure, refreshing water, the air, and the light,--these are spread out in free, unstinted store before rich and poor, young and old, one and all.--but besides this material world there is another with which we have to do, an unseen spiritual world, in which our souls are living and breathing, and there the same law obtains. god has abundantly supplied us with what we need. two-thirds of the earth's surface is covered with water. you find water all over and everywhere, in oceans, rivers, springs, wells, sufficient to supply all the wants of man. so, too, there is not a meager quantity, but an abundance of living water. if all the human beings who have ever lived upon this earth could come to this heavenly fountain in a body, there would be water enough and to spare, and it is everywhere and for everybody. it is for americans, for europeans, for the inhabitants of asia, africa and the islands of the sea. there never will be a diminution of its vast and boundless supply. nor will god permit any barrier to hedge it in. like the water in your homes, salvation is being brought to your doors; it is gushing forth like a stream at your feet now, and it flows through the very aisles of this church, and filters into every pew. and like natural water, christ's water of salvation possesses like qualities. to mention the particular he dwells upon in this text, jesus answered and said to her, "whosoever drinketh of this water shall thirst again; but whosoever drinketh of the water that i shall give him shall never thirst; but the water that i shall give him shall be in him a well of water springing up into everlasting life." the soul has its desires, its yearnings, its appetites, as well as the body, and it is miserable until that thirst is satisfied. and how is this done? certainly not by anything of man's provision. the various schools of man's wisdom, philosophy, have tried it, and we have their confession that they failed to find what they sought. the same may truly be said of this world's pleasures, possessions, and honors. these things, being earthly, leave the soul as thirsty as before, yea, even worse, like sailors in distress who drink the ocean's brine; it will but increase their thirst a hundredfold. "but whosoever drinketh of the water that i shall give him shall never thirst." christ's water, alone, is able to satisfy the thirst of the human soul.--the reason is very apparent. man's happiness depends, first of all, upon a right relation to his god; as long as that is severed or strained, satisfaction and peace of heart are out of the question. and it is only he, that divine person, who sat upon jacob's well, that has this supply of living water. we are made for god, and our hearts remain thirsty and restless until they find satisfaction and repose in him. but, you will note, it says: "whosoever drinketh of the water that i give him." christ gives it, but there is something, accordingly, for the thirsty soul to do. water cannot quench the thirst unless it is taken; not all the water in the river at the foot of our city can save a man that does not partake of it. nor can christ's water of life assuage the thirst of a soul that declines it. there must be personal appropriation, or it fails of the blessed effects. not as if there is anything meritorious in that, any more than it is a merit for one to drink a glass of water to allay his physical thirst. and yet, it is only thus that one becomes partaker of it; and the only reason why so many fail of its blessed effects is,--they do not drink it. it is told of a ship that its supply of fresh water was exhausted. the passengers and crew on board were at the point of perishing. for several days they had lacked water, and were almost frenzied. at last a vessel was sighted in the distance. they raised their cry: "give us water, water; we are dying for water!" the reply came back, "let down your buckets! you are in the mouth of the amazon! you have fresh water all around you." they had been floating three days in fresh water and knew it not. it is so spiritually. ignorance is what keeps many from salvation. the churches, like vast reservoirs and pumping stations, are seeking to supply the masses with the knowledge of christ and his gospel. they are actually floating like these perishing souls in the midst of religion, and yet they dip not their buckets to fill. with some it is because they are too indifferent, and with others, because of sheer stupidity they care not to give such matters concern. it is positively surprising to see how many otherwise intelligent and wide-awake men and women will be found altogether destitute of the first things, the a b c of christian teaching and principles. ask them to select the real things of man's life, to tell you the true purpose of existence, touch on matters of eternity, soul and god, and they are as ignorant of those things as children of the value of currency, who will tear to pieces a five-dollar bill and cling to their five-cent picture-book, or who will at any time take in exchange for a ten-dollar gold piece a large, glittering ball of christmas tinsel. they know not, and so they value not, and allow the treasures of heaven, the gift of god, as our savior called it, the blessed water of life, to flow by undrunk and unimproved. to this first reason, ignorance, may be rightfully added another,--prejudice. there is a vast amount of that against christ's religion. in fact, there is in every material heart a feeling of aversion against the whole thing, and, strange enough, those who might be expected to be most favorably inclined toward salvation, the outwardly good, honest, and honored, are, as a rule, set against it. their self-sufficiency is in the way. take the case before us. it was a most unpromising one, this woman. the reproof openly given by a stranger, a jew at that, would have irritated many a one. some would have replied by abusive language. others would have denied the charge, especially as it did not appear probable that this unknown person could uphold them. but the samaritan had different sentiments, and bears out the statement of our lord that the publicans and sinners were nearer the kingdom of heaven than the pharisees, who were so devout in their outward appearances. some of the most unpromising characters prove the most promising, and those whom we should have regarded as giving christ cordial welcome, the religionists of his time, were offended at him. so to-day, there are numbers of those who regard themselves good enough or not worse than many others and these very church people, and so are never seen in a house of christian worship, except to see some one married, or buried; who will read anything and everything, and who are ready to meet with you and talk with you on every topic except one, and that is religion. prejudice, my beloved, prejudice, short-sighted, cruel, unreasonable. but, to conclude; to us, my dear hearers, as to this woman of sychar, has the savior come. he is sitting not only, as of old, on jacob's well, he is sitting aside you in the pew, he is offering you the same water of life. why not take and drink it? people will go far and spend much to drink of earthly springs for bodily invigoration and health. here is the life-water, which alone can give health to the soul, and which springs up into eternal life. oh! that some of its life-giving drops may fall upon your hearts in these moments to soften them into penitence and holy resolve: "sir, give me of this water." i heard the voice of jesus say, behold, i freely give the living water; thirsty one, stoop down, and drink and live. i came to jesus and i drank of that life-giving stream; my thirst was quenched, my soul revived, and now i live in him. amen. fourth sunday after epiphany. and straightway jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away. and when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone. but the ship was now in the midst of the sea, tossed with waves; for the wind was contrary. and in the fourth watch of the night, jesus went unto them, walking on the sea. and when the disciples saw him walking on the sea, they were troubled, saying, it is a spirit; and they cried out in fear. but straightway jesus spake unto them, saying, be of good cheer; it is i; be not afraid.--_matt. , - ._ our blessed lord was both, he was true god and he was true man. to-day's gospel-lesson presents him to us in the fishermen's boat, weary and sleeping on a pillow. there is humanity; for of god it says: "behold, he shall neither slumber nor sleep." again, the same story presents him as commanding the winds and the waves. there is godship; for of god alone can it be said: "thou rulest the raging of the sea; when the waves thereof arise, thou stillest them." and this remarkable contrast you will find running through all his earthly history. you enter the stable at bethlehem. you see a babe slumbering on its mother's lap. you say, "this is mary's child." presently a company of shepherds enter, and tell what they heard and saw while keeping watch over their flocks by night. scarcely have they finished their description, when wise men from the east appear, alleging that they have been guided thither by a star, and worshiping the child with costly offerings. you stand on jordan's bank and mingle with the thousands who have come to hear the word and submit to the baptism of john. you behold one, jesus of nazareth, going down to be baptized, but you think little of it, for he differs, apparently, in nothing from those by whom he is surrounded. but as he comes up from the water, the heavens are opened, and the spirit of god descends like a dove, and lights upon him, while from the celestial heights comes a voice, "this is my beloved son, in whom i am well pleased." you accompany him to the grave of lazarus, and you see the tears trickle down his cheeks, and you realize that he is a man; for neither deity nor angels weep. but soon you behold lazarus come forth from his sepulcher in answer to his word of power, and once more you ask in wonder verging on adoration: "what manner of man is this?" and so till you see him on the cross, his back lacerated with the scourge, and his brow bleeding from the pressure of the crown of thorns. you hear the words, "it is finished," and see the pale cast of death settle on his countenance. but on the third day after, you meet him in the upper room at evening, extending his hand in resurrection greeting: "peace be unto you." now, what shall we make of this wonderful dualism, as we may call it? there remains nothing for us to do but to accept that christ was true god and true man. no other interpretation or explanation will do. our church, in the standard confession, in the third article of the augsburg confession, thus voices its belief, and to that we subscribe. we teach that god the son became man and was born of the virgin mary; that the two natures, the human and the divine, inseparably united in one person, are one christ, who is true god and man. so much as to the great doctrinal truth taught in the scripture-reading of to-day. it contains also a very instructive and comforting practical truth. we shall regard as our topic:-- _the experience of christ's disciples on the sea of galilee a picture of christ's people on the sea of life_, noting, _i. their adversity_, _ii. their security_. the poet has said that human life is bits of gladness and of sorrow, strangely crossed and interlaid; bits of cloud belt and of rainbow, in deep alternation braid; bits of storm when winds are warring, bits of calm when blasts are stay'd, bits of silence and of uproar, bits of sunlight and of shade. and it's more than poetic fancy; it is stern reality. like that sea of galilee, the sea of life is sometimes calm and sometimes stormy, sometimes reposing under the soft smiles of a sunshiny sky, and sometimes ruffled and whipped by the restless gales. wearied from the toils and turmoils of the day, our lord constrains his disciples to get into a ship, and to go before him to the other side, while he sent the multitude away. when he had done this, he retired. whither? into a neighboring mountain. for what? to pray. he wished to be alone; his heart yearned for communication with his father; he also needed strength and preparation for the work and conflicts of the morrow. how could he secure it? by prayer. how suggestive and instructive for us. our lord needed thus to strengthen and prepare himself for life's difficulties and battles. let us learn a lesson from him,--discover where the secret of our power lies. but while thus engaged, his disciples were in danger upon the sea. a fearful storm, one of those sudden, violent squalls, peculiar to the sea of galilee, had arisen, and was lashing the sea with violent fury. try as they might, and they were accustomed to the sails and oars, they were perfectly helpless, and the greatest misfortune was that the master was not with them. had he been there, even though asleep, they might have roused and brought him to their rescue. but, alas! he was far away. consternation and despair seized hold upon them, when, at a sudden, they discern in the distance the form of a man walking on the foaming crests of the waters. what? could it be he? indeed, there he was, and he speaks to them. no sooner did he set his foot on the ship than the tossing waters sank down to their quiet bed. there was a great calm. beloved, these stories of the bible have not been written for entertainment, but as the apostle declares: "whatever was written aforetime was written for our learning, that we through patience and comfort of the scriptures might have hope." life has its times of prosperities, and it has its times when the wind is contrary and wave dashes fast upon wave. the occasion of this storm may be various. sometimes it is the matter of livelihood. circumstances over which we have no control overwhelm us, embarrass us. try as hard as we may, like these disciples, who made only thirty furlongs, we can make no headway; yes, in spite of our willingness and energy, we go backward; reverses set in, loss is ours. we are mightily tossed by the waves, and the clouds look dreadfully frowning and dark. sometimes it is bodily ailment; suffering of one sort or another comes over us like a destructive wave; we are called to battle with disease, the probabilities and improbabilities of ever becoming strong again,--it is bitter experience. or it may be the wave of bereavement. like this little fisherman's craft, we are carried down into the depths of heart-rending sorrow; our eyes are wet with tears; before us closes the grave upon one whom we would have given the whole world to retain. contrary winds! dashing billows! rolling, tossing sea! and imagine not that by believing the gospel, your being a christian, will make you exempt from these storms. we are sometimes told: do what is right, and you will not suffer. it sounds very plausible, but it is not true,--very unfrequently otherwise. why was joseph cast into prison? he did that which was right. why were the martyrs put to death? these disciples in the path of duty when the storm came upon them were doing what had been commanded by the lord. you may not infrequently be exposed to fierce blasts by being a christian consistent, consecrated in life and duties. it matters not what your profession or portion in life may be, whether you are a christian or not, godly or ungodly, rich or poor, famous or obscure, the storms of life will certainly, with more or less violence, overtake you. there is no exemption, no escape from them. now, what shall we think, what say, to sustain ourselves amid experiences like that? it may be well enough to note the experience of those disciples yonder on the sea of galilee. "and when the disciples saw him walking on the sea, they were troubled, saying, it is a spirit; and they cried out for fear." what could it be, that moving form? a man? no, impossible! how could a man tread upon the waters? then it must be a ghost, an apparition, a grim visitor from the other worlds. and as this idea forced itself upon them, they could not refrain from crying out with terror. thus, my dear hearers, god's people are sometimes perplexed, when scenes of distress appear, and bereavement, humiliation, and sorrow appear upon life's sea. they are sometimes disposed to cry out with terror, "what can it mean?"--these dark and threatening forms. surely, a loving and beneficent god would not alarm his children, and add still greater anxiety and anguish to their already fierce battling with the waves and the elements. my beloved, that is just what god does, and wisdom on our part, our sustaining strength, and the comfort consists in this, that we recognize that form, nor, mistaking it, cry out in terror. that storm on the galilean sea was not an accident, it did not come by chance, it was sent by and with the permission of the governor of the winds and the waves; and when the billows were rolling fiercest and fastest, his hand was there guiding and controlling. none less so with the streams of life. these are not accidental, but intentional. they do not come by chance, but are sent by, and with the permission of, the governor of the universe, and when the billows are rolling fast, his hand is guiding and controlling our afflictions. perplexing as they may be, they are part of god's grand and sovereign system of dealing with us. it is he, his providence, his divine appointment and arrangement, not some strange, unmerciful power, which people call fate, chance, nature, but the divine form of our blessed savior. that is the first thing we must bear in mind amid life's storms. "but straightway jesus spoke unto them, saying, be of good cheer; it is i; be not afraid." human lips cannot describe the effect which these words uttered by that familiar voice must have had upon them. in a moment the whole truth flashed upon their minds,--the apparition so much dreaded was no other than he whom, above all others, they longed to see. there is a common expression in english, which speaks of "blessings in disguise." such are all of life's untoward happenings to a christian--"blessings in disguise." that galilean experience in the night and storm gave to these disciples enlarged ideas of the master and his power, it developed their faith and trust in him. not for all the toil and terrors would they have foregone it. they never forgot it. beloved, the time will come when you will look back upon that experience that wrenched your soul, that household cross that proved so heavy, that disheartening reverse that caused a big black mark to be drawn through your life's prospects and plans, those hours of dread and darkness, as the very occasions of your highest blessings, the making of yourselves. the "evils of life"--speak not thus--are blessings in disguise. "nearer, my god, to thee, nearer to thee, e'en though it be a cross that raiseth me." have you ever seen anything but a cross raise men? the smiles of prosperity, the sunshiny sky, the even waves of the sea of life are not the means calculated to raise a soul nearer to god; that takes the buffetings, the storms, and the rising billows (blessings in disguise), sent by a wise god in loving purpose. and one more. when the disciples recognized and realized that it was their master, their fear vanished. let the winds blow, the ship toss, and the waves run high, they felt secure,--he was with them. it is a simple thought, yet it constitutes the whole of religion, the essence of faith, our comfort in life, our hope in death, our all in all, this one thought: he is with us, jesus, the master. i am thinking this moment of a man,--his eyesight impaired, sickness upon his body, his head bending low with age, striving hard to live, afraid to die. the religion of christ was never his, and he desires none of it now. a more melancholy lot never was man's as he is tossed about with many a conflict and many a doubt, fightings and fears within, without, dissatisfied, unhappy. i am thinking of another,--his eyes have not seen the light of day for eight years; his once powerful frame is now as delicate as a child's, his hair is gray from much weariness and pain; but none was ever more cheerful, submissive, hopeful, and happy. the difference? the one has recognized the divine form walking on the surging billows, and has taken him into his life's boat; the other has not, and will not do so. with the one it is a "great calm," stillness, joy. with the other, tumult, danger, and despair. that is the difference,--_what_ a difference! so, whether it be sickness, or that the world goes against us, or that we are straitened in our means of living, or experiencing the loss of the dearest and nearest; not _from_ them has christ and christianity promised to save us, but _in_ them, trusting in him, it has promised, and that we shall feel safe. and that is the one great practical lesson of the day's texts, that is why they are recorded in the bible, that we may have this faith, this comfort and hope. then in the day of trouble we shall think of something more than the mere earthly and temporal look of the trouble; we should all think of god in it, of god guiding it, and of his sheltering and sustaining hand in it. then when we are sick, our thoughts would not be so taken up with the mere pains and annoyances we suffer, the probabilities or the improbabilities of our getting back to health and strength again; but whether we get better or not, the remembrance of the hand of our savior in it will make us feel easy, submissive, and patient under it, as no other strength can. and so with all other trouble. amid the waves of the sea of life, which is seldom calm, and often swells into mountainous billows, let us heed the voice of the savior, "be of good cheer, it is i." let us toil on. no contrary wind can last forever. after a time we shall reach the other shore, and when we touch that, we shall be done with these storms. then will there be a great calm. amen. fifth sunday after epiphany. the kingdom of heaven is like unto a net that was cast into the sea, and gathered of every kind: which, when it was full, they drew to the shore, and sat down, and gathered the good into vessels, but cast the bad away.--_matt. , . ._ a number of our lord's discourses were addressed to those who were engaged in agriculture. to such were uttered the parables of the sower, of the wicked husbandmen, of the mustard seed, and to-day's gospel of the wheat and tares. others of these discourses were spoken more immediately to his own disciples, the most of whom had been fishermen on the lake of galilee, and to them mightily appealed an illustration like that which we are about to consider. they had often experienced what our lord so simply describes. they had gone forth in their boats to fish, and after they had drawn their nets to shore, they had made an examination of what they contained, and out of the meshes they had gathered the good into vessels, for sale or for use, and that which was worthless they had thrown away. a very simple figure setting forth a very affecting and awakening truth. may the holy ghost solemnize our minds and write some abiding impressions on all our hearts! the subject divides itself into two parts. it shows us, _i. the present mixed character of the churches_; _ii. the future separation_. the kingdom of heaven, that is, the church, is likened by our lord to a net cast into the sea. the net spoken of is not the ordinary casting-net, but a seine, or hauling-net, which was sometimes half a mile in length, leaded below that it might drag the bottom of the sea, and kept above the water with large corks. a net of such dimensions will naturally enclose fish of all sizes and kinds, some bad and others good, some valuable and others worthless, some in the best condition, others out of season, dead, or putrid, and unfit for human food. and so it is with the net of the gospel. it is a large, capacious draw-net; it is not merely let down into one stream or river, but it sweeps the ocean, the wide and open sea of the world, and its threads are so strong, so well knitted together that scarcely a single fish can escape. in other words, we have here a picture of the all-embracing church of christ, the preaching of the gospel to every nation. but as the divine fishermen, the ministers of christ, cast their net into this universal sea and enclose an abundance of human fishes, not all are of the same quality; it's a mixed and motley multitude. "in the visible church there is a deal of trash and rubbish, refuse, and vermin, as well as fish," says an old commentator. in this our own blessed country, where the gospel is preached in nearly , , sermons every year, and where churches and chapels rear their spires on the right hand and on the left, there are many professed christians, and those who belong to the visible church, but they are not alike. they were baptized in infancy, and many of them renewed their solemn covenant at god's altar in confirmation. but there their religion ends. they never seek god's face in private prayer. they profane and desecrate god's holy day. they neglect god's sanctuary. they never read god's word. they are daily supported by god's bounty, but they cherish no more gratitude to the author of all their blessings than if they were sticks or stones. what are such baptized christians in reality but vile refuse in the net. others, again, are not so pronounced in their conduct; they do observe to some extent the proprieties of a religious life; they are seen now and then inside of god's house, and have their names enrolled upon the communicant or membership list of some church, send their children to sunday-school, and withhold not at times a charitable hand. but, then, that is the whole of their religion. they do not believe in always running to church, in being so awfully sanctimonious; a person can be a christian, read his bible, and pray at home just as well.--that's the type of many. it is the form without the power. the virgin's lamp of profession is there, the oil of god's spirit is not there, or very, very low. and, in addition to these various classes, there is a "remnant," as the apostle calls it, in many places a very small remnant, "according to the election of grace." these are they, and some such are now hearing me who have received the truth for the love of it, and who have embraced the gospel as it has embraced them. they belong not to them that are "good enough," and "if god accepts any one, he cannot pass them by," but being convinced by the holy ghost that they are poor, soul-sick sinners, they seek christ's blood as their only remedy and christ's righteousness as their only ground of acceptance, and flee to christ's cross as their only hope, and seek to adorn this doctrine by a consistent and holy life and a diligent and conscientious attendance upon the word and sacraments. these, my beloved, are some of the various classes of the mixed and motley multitude that are now being gathered into the net, the outward church, and yet it is sheer impossibility to distinguish between them. they are so closely mixed together; people may live in the same houses, walk together the same street, sit side by side in the same pew, listen to the same preacher, kneel at the same sacramental altar, and at last lie down, amid sacred ceremony, in the same burial plot, and yet may be inwardly utterly dissimilar, the one from the other, the one genuine, the other spurious; the one be finally saved, the other ultimately lost.--this is something which we cannot determine, which our natural, material eye cannot discern. but that is the teaching of our text,--there will come a time when this will be made manifest. as in the drag-net, first of every sort are gathered together in the same enclosure only for a little while, till the nets are drawn in to the shore, so in the spiritual net, the outward church of christ on earth, the opposite descriptions of mankind are equally enclosed, but only for a season, a brief season; they will presently be divided. says our parable: "the kingdom of heaven is like unto a net that was cast into the sea, and gathered of every kind; which, when it was full, they drew to the shore, and sat down, and gathered the good into vessels, but cast the bad away." when the net shall be full, when the last saved of the number of god's elect shall be gathered in, the examination will be made, and the separation will take place. there is a time set in god's everlasting purposes,--we know not when, indeed, that time will be according to the measurement of our years, but we know that it will be when the gospel shall have fulfilled that which it has been sent for; for, according to the master-fisher, it must not return void and empty, but full. and so the net is now filling, faster at some times than at others, all along continuing to be filled until it will be drawn to shore, the shore of eternity; and then will the dividing process take place. from this parable, and from the corresponding one of the wheat and the tares, we see what a mistake we make if we expect to find anywhere a perfect church upon earth. to expect the church to be a community of perfect saints is to expect more than its divine founder ever expected, according to the words of his own parables. there was a balaam among the prophets of god, and achan in the camp of israel, a judas numbered with the twelve apostles, an ananias and sapphira connected with the first little flock in jerusalem. in the corinthian, galatian, and ephesian churches, planted and superintended by st. paul, there arose bad ministers and disreputable private christians. no wonder, then, that in our church and charges there should be found reprehensible and undesirable material, and no preaching, however powerful and faithful, no discipline, however strict and prudent, no watchfulness, however careful and ready, can ever make it otherwise. even to the end of the world the goats will mingle with the sheep, the tares grow up with the wheat, whilst the nets are being filled, the bad fish will be gathered with the good. perfection is not to be found this side of heaven. the second error pointed out by this part of our subject is this, that we must not seek, by force or persecution, to get rid of what _we_ may call putrid or unprofitable fish. church discipline is, indeed, enjoined in the scripture in regard to doctrine and in regard to practice. when paul writes to titus: "rebuke them sharply, that they may be sound in the faith," and advises the corinthians concerning the man guilty of incest, "put away from among yourselves that wicked person,"--when a person has become manifest as an outspoken disbeliever or as an open transgressor of god's law, flagrant in his morals, then it becomes incumbent upon a congregation to admonish, to discipline, for the saving of his soul, that person. church discipline is not intended to cast away, but to bring back to proper belief and proper conduct, to save a person's soul, to keep him in the net, by removing his error and inducing him to live a decent life. however, if such a one obstinately persists in his wickedness, then it commends itself to every one that he can no longer be admitted to fellowship. but it is not this quality of fish that our parable speaks about. in fact, such, to make it plainer, are no fish at all; they are vermin, lizards, or whatever species of reptile you wish to name them. a man that is outspoken in unbelief and profligate in his morals is not within the gospel net. christ in this parable is speaking of such people as wished to be recognized as christians, confess themselves as spiritual and converted children of the kingdom, and as long as they do that, we may have our serious doubts as to their sincerity; we may, as we see their faults and obliqueness of conduct, consider their christianity of a rather dubious specimen or type--hypocritical is the common term. but it's not for us to read them out of the membership of the saints, much less dare the church deny them access to the house of god, or resort to external force, police or military measures to enforce her teachings and persecute those who differ from her. has that ever been done, you question? my dear hearers, the robes of the professing church are red with the blood of saints, because it has failed to heed the parables of our consideration to-day. we think of a john huss, a forerunner of the reformation, taken to the stake at constance, burned as an arch-heretic; of the albigenses and waldenses, persecuted, slaughtered by the so-called holy christian church, banished for no other cause but adherence to their bibles. we call to our remembrance the scenes of the inquisition, the horrible treatments and tortures, when rome undertook to separate the bad from the good, and destroyed thousands of christians better than herself, , in the netherlands, , in france. we can still hear the bells tolling on that fatal day, august , , called st. bartholomew's day, when the signal for a massacre was given that cost , huguenots their lives in the streets of paris. time fails us to speak of england and germany with their gruesome thirty years of religious war, of the countries where fanaticism, armed with the sword, wished to root out what it thought was tares, and cast away the bad fish; and let us mark that the pope resides not only in rome, but there are a multitude of little popes everywhere, judging and pronouncing on one another, with all the stringency and self-confidence of their colossal type in rome, their anathemas, and who would, if they could, quickly and radically empty the net. but, says the savior, let them be gathered together until the day of separation. and by whom, to continue the parable, will the separation be made? not by the fishermen, the ministers; for they are liable to make great and fatal mistakes. ministers cannot see people's hearts. they may often think, "these are god's elect," when god says, "i know them not," and the reverse. no, my brethren, ministers will be sifted like the rest, themselves be classed either with the wicked or the just, and, strange as it may sound, those who have cast the nets, may themselves be cast away. god will, therefore, according to the parable, employ brighter agents for this important work. "the angels," it says, "shall come forth and sever the wicked from among the just." the same is told in the parable of the tares. "the reapers are the angels"; and they will do their work with perfect accuracy. they will make no mistakes. the angel that passed over the houses in egypt committed no error. every house on whose door-posts was the blood he spared, while in every house where the blood was not seen he left a first-born dead. so, in the separation on the final day, these celestial reapers will see at a glance who have been justified by the lord and sanctified by the spirit, and who have not. not one will escape their discerning eye. oh! what a separation that will be. there will be no haste, no precipitation; all will be calm and judicial. the angels will "sit down," as the term is, to denote the calm inquiry and the patient investigation of each member of the visible church; and the good they will then gather into vessels, into the mansions above; but the bad will they cast away into a furnace of fire, where there shall be wailing and gnashing of teeth. methinks that these concluding words of our lord are the most terrible that can be anywhere found, and yet, withal, they are the words of a loving savior, graciously telling us beforehand what the result of the final separation will be. well may we heed for our instruction the solemn appeal: "who hath ears to hear, let him hear." there only remains now for me, to rivet these lessons upon your minds, two further remarks: first, be not offended; secondly, be not deceived. too often do we hear the remark, "there are too many hypocrites in the church, i don't care to associate with such people." you are right, my dear friend; but such a clear-sighted person as you are will certainly not judge a christian church by the faulty character of some of its members. have you remained unmarried because some people have proved failures in marriage? or do you keep your children from being educated because some educated people are great rascals? is this the fault of marriage or education? and will you contend that the word of god and the water of holy baptism make those who hear and receive it hypocrites and spiritual counterfeits? what hollowness of reasoning! you would not spurn the gold because it is embedded in quartz, or discard the diamond because it lies buried in sand, or refuse the daylight because there is a spot on the sun. you know too well that a cause must be judged by its principles, its teachings, and not by the faults and failures of its adherents. and so when the question arises as to your connection with the church of christ, it is for you to consider the principles and doctrine of that, and act accordingly. again, be not deceived. we are all of us, in a sense, in the net; and in the net are to be found of every kind, good and bad. which are we? christ tells us that _many_--not a few--many at the last day, will cry to him, saying, "lord, we have heard thy ministers preach, and by them thou hast taught us in our churches;" but he will say: "depart from me; i never knew you." do you, then, belong among the good? _i. e._, those who have their souls appareled in the garments of christ's goodness? in other words, are you a sincere and simple believer in christ jesus? then shall you be cast into the vessels. may god grant us a favorable judgment when the drag-net of the gospel is drawn to the everlasting shore! amen. septuagesima sunday. is thine eye evil because i am good?--_matt. , ._ such was the question put by the householder, in the parable, to the laborers that murmured against him. he had gone forth early in the morning to hire men for his vineyard. he discovers that those engaged at first were not enough, so he continues to go forth at different times during the day to the market-place to employ others. with those first hired he had made a stipulated contract, fixing the wages at so much; with those later hired no such fixed agreement was made, but merely the general promise given that he would pay them whatever was fair and just. in the evening, when the work was over, and the steward ready to pay off the men, he directed to give them all one and the same coin; each was to receive a penny, the value of which, considering all things, was about $ . in our present-day currency, a common laborer's wage. whereupon, relates the parable, those who had been in the vineyard all the day thought themselves hardly, unjustly treated. they said, "these last have wrought but one hour, and thou hast made them equal with us which have borne the burden of the day." "so i have," said the master of the vineyard to one of those murmurers; i have paid you alike, but have you not received your just due, the sum you agreed for? "take that thine is, and go thy way. have i not the right to do as i like with my own money?" and so, if i choose to remunerate these men after the manner that i have, what hurt or worry is that to thee? "is thine eye evil because i am good?" let us regard for our study and profit this morning this one particular, "the evil eye," noting _i. its nature_, _ii. its cure_. and may god bless his word! what, to begin with, is meant by an "evil eye"? it may in different places of the bible mean different things. what is meant in the text is clear enough. the evil eye here is such an eye as the laborers in the vineyard had when they looked askance at their neighbor's good fortune. an evil eye, therefore, is a grudging, an envious eye. to say of any one in this sense that he has an evil eye, is the same as saying that he is of a grudging, an envious turn of mind. now, this particular turn of mind is far more common than it ought to be. the divine householder still has occasion to ask, "is thine eye evil?" it is a spirit very general, in truth, it is the moral epidemic of the world, it is found everywhere, and more or less in everybody, yourself, my dear hearers, myself not excepted. we open our bibles, and we read of ahab, king of israel, dwelling in the midst of affluence and of plenty, yet he goes to his royal palace, heavy and displeased, and lays himself down on his bed and will not eat,--why? his evil eye grudged a poor vineyard which naboth would not surrender. haman was the favorite of king ahasuerus, the mighty ruler of babylon. all the princes of persia pay him respect and riches are his; the evil eye has stung his heart, and he says, "all this availeth me nothing, so long as i see mordecai, the jew, sitting at the king's gate, who will not bow to me." nor is it confined to the rich, this grudging cast of mind. coming down the ladder of life, who were the people that murmured against the owner of the vineyard? were they not common laborers, who had been hired to work for the day, day laborers? and the disease is prevalent among them yet to-day. the disposition to grumble and tease themselves into dissatisfaction and discontent over the good estate of their more favored and fortunate fellow-men, is not this the fundamental heresy of socialism, the evil eye? again, coming from the various classes of men to the different spheres of life, in the private and social sphere, what mean those jealousies and rivalries that are ever dividing a neighbor from a neighbor, friend from friend, relatives from relatives? because the one possesses more of this world's money or goods, because one is more attractive and amiable in person, has greater intellectual endowments, is more popular, eloquent, skilled, holds a position superior, he becomes the occasion for a brother or a sister or a neighbor to envy him, and the butt of all sorts of petty and annoying uncharitableness on the part of relatives. example: because he was beloved by his father and had dreamed a dream which showed him superior to them, joseph was hated by his brothers, and they could not speak peaceably to him. no, let us beware of flattering ourselves that this malignant eye is not in the church. the vineyard of the parable symbolizes the church. the minister of the gospel who looks askance with green-eyed jealousy at another whose efforts are crowned with greater success than his own; the sunday-school teacher who throws up the work in wounded self-love because some one else occupies the place and prestige he or she covets; the over-sensitive member who smarts under the feeling that his or her talents are not sufficiently recognized, their efforts duly respected and flattered, and so withdraws altogether from every kind of cooperation and enterprise, may all look into, and carefully examine, their spiritual eyesight in the light of this text. and having regarded the prevalency of the evil eye, what shall we say to it? it is something foolish. it shows a want of thought. people are envied for their superiority in fortune and estate, but the distinction between the gifts of god to man are not so wide as you may think. the rich man has his park, the poor man can look at it and enjoy it without the expense of maintaining it. some people live in a stately mansion, but they have to pay very heavily for the privilege. the rich man has his valuable picture gallery; but to see the sun rise in the morning and set in golden splendor in the evening is a picture such as no human artist can paint. the poor man possesses not, it is true, some of the conveniences and delights of the better favored, but, in return, he is free from the many embarrassments to which they are subject. by the simplicity and uniformity of his life he is delivered from a variety of cares. his plain meal eaten with relish and appetite is more delicious than the luxurious banquet. you are acquainted with the story that tells of the king who invited a dissatisfied subject of his realm to visit him in his palace. he put a rich spread before him in his banquet hall, and asked him to indulge heartily. but the man instantly turned pale, and his appetite was gone, as, accidentally looking up, he beheld a sharp sword suspended by a tiny thread over his head. then why envy the man whom god has gifted with talents of mind and tongue? greater gifts entail greater responsibilities, toil, study, and more arduous duties. foolish! moreover, what does all this envy of a fellow-man's better fortune avail? for me to pine over my neighbor's better fortune, for me to covet his superior talents of mind or beauty of person, will not make me more attractive and talented. what folly, then, because you are not so fortunate as another to make yourself miserable over it! "envy," says a certain writer, "is the source of endless vexation, an instrument of self-torture, a rottenness in the bones, a burning, festering ulcer of the soul." but the evil eye is not only foolish, it is more, it is positively sinful, and to indulge in such a spirit leads into all sorts of misery and woe. because she was envious, mother eve stretched out her hand, and, eating, brought a blight on paradise and a curse over god's creation. because envy filled his heart, the first child born into this world rose up and slew his innocent brother. because of envy joseph was cast into the pit by his brothers. why was david persecuted by king saul? why did ahab shed the blood of naboth? why did the high priests, the scribes and pharisees seek the death of the holiest and best that ever trod this earth, and did not rest till they fastened their eyes upon his agonizing form on the cross? what was it? envy. it has ever been the mother of every evil work and vice. and its workings are to-day no different than then. in how many thousand ugly shapes does it show itself! now, this is the most important part, how may it be overcome? what is the remedy, or the remedies, that might be suggested? the laborers had been called into the vineyard, the householder was under no obligation to hire them; that he did so was by his own free choice. in a much higher sense, the heavenly householder has placed us into this world. he has given us certain things, certain talents; some of us have received more, some less, but all that all of us have in body, mind, and estate we have from him. "what hast thou that thou hast not received?" "by the grace of god i am what i am." whatever we have we have from god. seeing this, and that all alike are but the recipients of god's gifts, for me to be envious of another, whom god has given more, argues dissatisfaction, discontent with god's will and ways. god well knows how to distribute his gifts, and why he distributes them as he does; and so let no one of us arraign his providence. you have and receive just what is fair, and just that you should receive, and so learn to be content with that. "take that thine is, and go thy way." that would i suggest as the first remedy against envy,--contentment, a sense of the conviction that what we have is given us all by grace, god's kind favor, and that he gives us just what is proper and right. the second remedy is this, that we bear in mind that envy is the spirit of the devil. heaven and heavenly creatures are never envious; hell and its occupants are aflame with it. envy is against the fifth commandment, which reads: "thou shalt not kill," a disposition of the heart that lusteth unto murder. st. paul classifies it among the works of the flesh, putting it in such company as adultery, fornication, idolatry, murder, drunkenness, and the like, and over and against such things and associations a christian's mind and conduct is plain. we must fight it and avoid it. not the evil spirit, but the spirit, the holy spirit, is to rule in our hearts, and christ's spirit is a spirit of love, not the evil eye, but the good eye, the eye that wishes good and rejoices in the good of his neighbor. since we cannot have both an evil and a good eye, it is for us to consult the heavenly oculist. let us pray god to help us against this murderous spirit; it is a work of the flesh; in a word, ask him for the "good eye," and use it. that is, cultivate the spirit of rejoicing over the good fortune and success of another, giving due recognition to his talents and his endeavors, thanking god that, if one cannot himself do it so well, there is another whom he has given the means and ability to serve him. remedy second, then: root it out with god's help. he can do that, and he will do that, if we ask him. and to come back to the parable, it is only the workman who puts aside the evil eye that is acceptable in the lord's vineyard and does his work well. the person that is always bent on his own honor, dignity, and self-consciousness is easily offended, and easily draws back. the superiority or success of another unnerves him, and not infrequently he acts like a balking horse. not so the person who has been with the divine oculist, and has received in the place of the evil the good eye. he is willing to pluck grapes in a corner of the lord's vineyard where they are not so plentiful and luscious. what if there was a st. paul and an augustine and a luther and a walther, and if to-day we have men in the ministry who quite overshadow me? shall i for that reason keep my hands from filling grapes into my church basket? nevermore. should you, because you are no church officer or esteemed pillar in the sanctuary? even if you cannot pluck some grapes, you may at least hold the basket. the church has a place for everybody; five times did the householder go out to hire laborers. it has a place for you; but when you come, leave behind you the evil eye. for that the church has no place. let every one think seriously over the text, examine his eyesight, ask god's forgiveness, for christ's sake, for the sins he has committed in this respect, and help with his divine help to overcome it, so that he may be found an approved laborer in god's vineyard. amen. sexagesima sunday. search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.--_john , ._ this year marks an event of more than passing interest to the english-speaking world, _viz._, the tercentenary or th birthday of the translation of the bible. it was in , early in the summer, when, after seven years of the most painstaking labors, the most scholarly men of that time completed and turned over for publication their manuscripts. it was styled the king james version or translation, because it was with the help and patronage of that monarch of england, king james, that it was issued; and so as the germans speak of dr. luther's bible translation, the english speak of king james' version. it is this translation of god's word that lies before us, for though in the past three centuries there have been more than a score of worthy revisions, none has dislodged this from its place of supremacy, and so it is fitting that grateful mention should be made of the glorious work, the blessings of which continue to flow out to us whenever we open the holy pages. it must be remembered that the bible, prior to these translations, was a sealed book. one seal was the tyrannical policy of the church of rome, that forbade the people to read it for themselves. chained to the altar of some cathedral or to the wall of some library, like that which luther discovered in the university at erfurt, it was securely clasped and locked. the only persons who had anything to do with it were the monks, who in their dark and obscure cells would spend their days mechanically copying the sacred parchments. it was in this respect, indeed, a sealed book. another seal were the languages in which it was written, so that, even if the people had possessed a copy, they would for that reason have been unable to read it; hebrew, greek, and latin were things they could not understand and read. and to this might be added another seal, _viz._, that the church of rome had well seen to it that the majority of the people could not read at all. ignorance among the masses was profound. now, thank god, no such seals exist. there is no prohibition of bible reading in this land. there are to-day more bibles than ever; it is the very best seller of all books, and no one dares forbid us to read god's word as freely as we please. we also have the scriptures in our own tongue, and never has there been a time in the world's history when people were as universally able to read. and yet, glorious as this all is, is it not true that the bible is a book that is shut and sealed? which is that seal? that seal, my dear hearers, is one of the people's own making, one that they themselves place upon it,--it is a lack of genuine study of it. they do not go and search the scriptures that they may learn the wonderful things it has to teach them. if, then, i shall succeed in a measure to break that seal, and to stimulate you to bible study, i shall consider that god has blessed the humble effort of his servant. we shall regard this morning: _i. why you should read your bibles._ _ii. how you should read them._ why you should read them. because god says so. "search the scriptures," is his plain and authoritative command. we are well enough acquainted with the arguments of rome that would tell us it is a great mistake to let every layman read the bible. see what confusion it has caused. whence came all these hundred and one different sects, these endless conflicting opinions, this skepticism among you protestants? is it not because you permit every one, without distinction and discrimination, to read the bible? to which we answer: by no means. that is not the fault of the bible. that some have wrested the scripture to their own harm, misused it, does not do away with its proper use. god has beautifully made this world, and it is full of his blessing; that some, in selfishness and sinfulness, abuse it, is not his fault nor that of his gifts. he has given man his only-begotten son for their salvation; the fact that hundred thousands do not accept and believe in him is not god's fault, nor his son's, nor his gospel's, nor his church's fault. just as destitute of all sound reason it is to place the abuses which some have made with the bible to the bible itself. no, clearly, distinctly, positively rings out god's command: "search the scriptures." he bids us do it. he points to each and every one of us, as if to say, "thou do it." does it not lie in the very nature of the book? for whom did he cause it to be written? for the clergy, that the ministers might have some texts to preach on? no more so than he gave the ten commandments only to the clergy. they are the universal possession, they are for all the laity as well as the clergy. and to whom, as you examine the inspired volume, are most of its contents directed? there are the fourteen letters, or epistles, of st. paul. a few of them, like those to timothy and titus, are addressed to a clergyman, but the greater majority are addressed to the congregations at rome, at ephesus, at philippi, at thessalonica, and so forth, to the members accordingly. moreover, the direction in many places is, that the hearers should examine what the preachers say, lest they preach something contrary to the scriptures. how could the hearers do this if they were prohibited from reading the bible? away, then, with this opinion that is gaining ground, that the bible is a professional clergyman's text-book, and let the personal application strike home in your own case, thou shalt search the scriptures. and one other reason does god furnish us in the text why we should read it. he says, "for in them ye think ye have eternal life; and they are they which testify of me." those are deep, wonderful words; they tell what bible reading benefits, brings us, _viz._, eternal life. that this present life is not all there is to life, that there is a life besides and after this, that all men in all ages and in all countries have conjectured; that life is dependent upon a right relation to god, this, too, an inward monitor, called conscience, however unwelcome may be its voice, tells every one with greater or less distinctness; but how man is to get into right relations with his god, to that problem one book, the bible, and it alone, holds the key. what is that key? the text says it: "search the scriptures; for in them ye think we have eternal life, and they are they which testify of me." "me," is the speaker, jesus christ, and doing what the text directs, we find that everywhere does it link "life" with christ. "i," says jesus, "am the way, and the truth, and the life." "i am the resurrection and the life." "i am come that ye might have life." the writings of the apostles are full of the same thought: "in him was life." "he that hath the son hath life." "he that believeth not the son shall not see life." "this is life eternal to know thee, the only true god, and jesus christ, whom thou hast sent." would we, then, have life, life that is life indeed, spiritual life, life that passes over into eternal life, then must we find it in christ, and this is the teaching of the text, and its application to us; to find christ you must read your bible. outside of what the bible tells us there is no salvation, no hope, no life. let that thought, i pray you, sink down indelibly into your minds. there are some certain truths which men may know without the bible,--that there is a god; that this god has certain attributes; that he is almighty, all-knowing, holy, just, gracious; for it is only an almighty being that could have created, only an all-wise being that could so adequately have fitted up this universe. men also know without the bible that there is a difference between good and evil, and that the one is to be done and the other left undone. likewise they have a strong notion that man is immortal, and that there is a future state. these few things men may know without the scriptures, and these few even only imperfectly. but when it comes to the questions: who is god? what is his will? what his purposes toward us men, purposes of damnation for offenses and sins committed against his holiness? what guarantee have you that there is a life beyond this? and what sort of a life is it? who has ever brought us information regarding it? what can afford me peace against a conscience that convicts me of wrong and offense against the holy god? when, as stated, it comes to deal with such and innumerable other questions, there is only one source of information, one book that can enlighten and instruct us, and that is this book which god himself has inspired to be written; in which he has revealed himself, according to his person and his attributes; in which he proclaims his plan of salvation for the sinful and condemned race of men, and opens out to them with divine assurance the gates of immortality and life. there is none equal to it, nothing like it, it stands in a class all to itself,--it is not man's book, but god's. wouldst thou, then, my dear hearer, know these things that affect thy soul, thy salvation, thy everlasting destiny, then take this volume and read. so much as to the first concern, why we should read it. because god commands it. because of what it brings us. and now let us regard: how should we read it? here i would say, first, regularly, with pious consistency. it is well enough for a person to come to church on sunday. as long as he does that, and attends to what is going on there, his soul is not left altogether without spiritual nourishment. but church comes only once a week, and if the soul gets no spiritual food beyond what it may pick up there, i leave you to judge whether it is likely to shoot up into a strong and healthy growth of godliness. the first psalm describes the godly man as delighting in the law of the lord, and in his law doth he meditate both day and night. time, indeed, for the most of us may be very limited; but none of us--i say that without fear of challenge--but can, if he wishes and so wills, find a few minutes to read a verse or two when he comes home in the evening, or before he goes to work in the morning, or while going to work, and a couple of verses well thought over will do a person more good than whole chapters swallowed without thought. resolve to do but this little, my dear hearers, and god, who judges us according to our means, and who looked with greater favor on the two mites of the poor widow than on all the golden offerings of the rich, will accept your two verses and enable your souls to grow and gain strength by this their daily food. the doctors tell us that our health is largely determined by the regularity of our habits, and this is as true of our spiritual health as of our bodily. there is none of us who fails to take a glance at the daily paper,--why not at the bible? be regular. then, again, as you have time, read it carefully. that is the direction of the text. the word "search" in the original is a very strong one, much stronger than "read." it may be rendered "ransack." turn up and down,--bring all your industry to bear upon the quest. one trouble with our hearers is that they imagine that they are pretty well familiar with all the bible has to tell them, and the result is that they miss the wealth of its hidden treasures. but there is no royal road to bible knowledge. it calls for thought, earnest research, and thorough investigation. for that reason every one, to become right practical, every member of the family should have a bible of his or her own, of clear type and good paper, and of substantial binding. on the margin that bible ought to have the marginal references of which i spoke to you at length in a former service. in the rear of your bible have a concordance; there you will find a large number of passages on a certain topic, for instance, prayer. look them up in your bible, compare them, and you will learn what the bible has to say regarding prayer. so of other subjects, such as faith, charity, redemption, and the like. it is profitable and delightful work. it is like digging out gold. you will not mind the labor in the fascinating charm it has for you. and to this you may add as a most helpful guide a good commentary written by some sincere lover of god's word. what other devout and learned students of god's word have written it is well for us to profit by in our understanding of the precious volume. not a charm or an ornament to keep on our shelves or to lock up in our closets, not a story-book to read for amusement, is the bible, but, as the text tells us, the means of giving us eternal life in christ jesus; and so we ought to make use of it. there, then, it is--holy bible, book divine, our chief treasure in this sin-darkened world, giving strength, comfort, and salvation. ah! who should not prize it, read it, search it? god make us ministers and our members bible students; how much better ministers, how much better members we would then be! may god bless the words of our lips and the meditation of our hearts! amen. quinquagesima sunday. for all have sinned, and come short of the glory of god.--_rom. , ._ a few days more, and we shall have entered upon lent. what is lent? lent is a time of several weeks which for ages has been set apart among christians for a period of more than usual seriousness. as observed in our church, it is a time marked out from the rest of the year as more especially devoted to the contemplation of those vital truths on which our christian religion is founded. to be brief, lenten time with us is passion time. passion, in simple english, means suffering, more particularly, the suffering of christ. accordingly, passion time, or passion tide, is the season when we are more especially called upon to commemorate, and call to mind, and ponder, and think over the suffering of our savior, christ, those scenes announced in the gospel when he was betrayed into the hands of wicked men, and by them was falsely accused, reviled, mocked, scourged, crowned with thorns, and at last crucified. in order that we might do that in the proper manner, as we ought to do, the church, from the earliest period, has appointed the forty days of lent, just as it has appointed the four sundays in advent, to be a preparation for christmas. for there are two great seasons in the year which it behooves every christian to conscientiously observe, if he wishes to pay dutiful honor to his savior. the first season is christmas, in memory of his loving kindness in coming down from heaven, putting on the nature of man. the other season is lent, to commemorate his dying love. both these seasons are so important, of such moment to the welfare of the soul, that the church has set apart the four sundays which come before christmas and the forty days which come before easter as a time of preparation. the wisdom of such an arrangement no one can doubt. just like the early bell on sunday is meant to call us to get ready for church, the service of god's house, so advent and lent call us to get ready for christmas and good friday. when a musical instrument has been laid by for a while, it needs tuning, or it will make but sorry music. the minds and hearts of most christians, too, require to be gotten into tune before they can bear their part fitly and harmoniously in the services by which the church commemorates the death and resurrection of her lord. and how? what is the best way to prepare for a profitable and advantageous lent? that is conditioned by another question: what was it that delivered our blessed lord into the hands of those wicked men, that caused him that shameful treatment, mockery, and finally nailed him to the cross? the malice of the chief priest, the treachery of judas, the cowardice of pontius pilate? deeper, my beloved, deeper; they were but the instrumental, not the procuring cause. the real cause, you know it, was something else,--sin. to do away with, to secure the pardon of that, christ died. then it is plain, that in order to understand the value of his suffering, to observe that season aright, we must begin with being convinced of the evil, of the exceeding hatefulness and danger of sin. here is the first elementary truth which meets us at the threshold of lent, without which it will be of no more value to you than a lock without a key, a mine without a shaft; herein consists its best preparation, to secure a right conviction of sin. that, god blessing the effort, shall be the intent of our sermon. when the ostrich, scouring along the sandy desert, finds that it cannot escape the huntsman, it is said to thrust its head into a bush, and fancying that the danger which it ceases to see has ceased to exist, it remains there, quite tranquil, to receive the death-blow of the huntsman. poor, senseless, stupid bird! yet not one degree more so than is the folly of many who are not birds, but possessed of reason and soul. plenty there are who, shutting their eyes to the evil, burrowing their heads in the sand-heap of excuses and false peace, thus hide until the fatal stroke of death puts an end to their earthly career, and opening their eyes in a place where there is no repentance, as the rich man in the parable, they realize that it is too late. if we turn to the bible, it teaches that there are two great classes or kinds of sin; and if we turn to the witness within and the evidence without, we shall find what the bible tells us everywhere corroborated and borne out. the one kind of sin is the original or birth sin, that all men are naturally engendered, are conceived and born in sin; that is, they are all, from their mother's womb, full of evil desires and propensities, and that this is the fountainhead of all other, or actual, sins, such as evil thoughts, words, and deeds. there are many who reject this doctrine; they contend that when man is born into this world, his soul is as pure as the snow that comes down in beautiful flurries from the sky, and as perfect as the vessel that passes from the potter's hand; they tell us that we are god's favorite creatures, that he has made us lords of the creation and heirs of eternal life, and that, therefore, it is quite impossible that we should be so prone to sin, as our church, setting forth the doctrine of the bible in her confession, declares us to be. but they are willfully ignorant. the question whether we are prone to sin from our cradles upward is a mere question of fact. one has only to look into one's own heart, and what do you find there, good or evil? you will say, a little of both. be it so; but tell me, or rather tell yourselves, honestly and truly, which of the two cost you the most trouble to learn, and which of the two comes the easier? is there a doubt? does one contract good habits easier than bad, or the reverse? is it easier for a sober man to become a drunkard than for a poor, miserable, besotted drunkard to trace his steps back and to become sober? or, another point of view. ask mothers, accustomed to watch their children from earliest infancy, whether every child that has come under their observation had not something to learn that was good, and something to unlearn that was evil. now, whence did this evil come from? it cannot have been taught to the child, for the evil showed itself at a time before all teaching; it had it naturally. and so it is in other things. the good wheat must be sown and looked after, or it will never amount to much. the weeds sprout up and spread of themselves, and it is as great a labor to keep them down as to get the good wheat up. the truth is, "like begetteth like." "in adam's fall we sinned all." the fountain was polluted, so is the stream; sin is born in the bone, as it were, and without god's help we can no more mend it than a sick man can mend and cure himself without the help of a physician. but this original sin is not the only kind. though men deny that, they cannot deny the other, what our catechism calls actual sin. like trees in the forest does it surround them. where is the man that dares affirm that he has never been guilty of doing what he should never have done, or guilty of not doing what he should have done? lives there a person so happy as to look back on the past and feel no remorse, or forward to the future and feel no fear? what? is there no page of your history that you would obliterate, no leaf that, with god's permission, you would tear from the book of life's story? to david's prayer, "lord, remember not the sins of my youth, nor my transgressions," have you no solemn and hearty amen? if you could be carried back to the starting-post, and stood again at your mother's knee, and sat again at the old school desk with companions that are now changed, or scattered, or dead, or gone, were you to begin life anew, would you run the selfsame course, would you live over the selfsame life? is there no speech to unsay, no act to undo, no day, sunday, or evening to spend better? no one among those with whom you are now living or among those that have gone before--to whom you would bear yourself otherwise than you have done? where is there a breathing man that can say: "i am pure in my heart. i am clear from all sin"? if he does, he deceives himself, the truth is not in him. as well deny your existence as deny the existence of actual sin. but what men will not deny they will seek to excuse. it were amusing, if it were not a matter so serious, to observe with what palliation and apologies defenses are thrown up by which, after all, men's sins do not look so exceedingly sinful. thus there be those who say: if we are naturally born to evil, as the bible says and our experience testifies, we cannot help it, and how can it be a fault of ours if we do wrong? and how can god blame and punish us for not being better than he made us? it is thus that scotland's famous poet, burns, sings: thou knowest that thou hast formed me with passions wild and strong, and listening to their witching voice has often led me wrong. in other words, i am a sinner, but the fault is not mine, but god's. or, again, they ascribe the blame to the power of temptation. "the serpent beguiled me," was the excuse of the first sinner; it is still, in a more or less measure, the excuse of every sinner. temptation came upon them so suddenly and with such stealth and vehemence that it swept them off their feet before they were aware of it. or (once more), like the original sinner, they lay their blame upon their fellow-man. "the woman that thou gavest to be with me, she gave me of the tree, and i did eat." what parent or mother has not discovered, in correcting a disobedient boy, that he is uniformly punishing the wrong one? it was always the other boy who brought about the evil act, and so, invariably, it is the bad company, evil influences, peculiar surroundings, locality, that make people to sin. whatever the palliatives and excuses, my beloved hearers, the thing will not do; it is vain and ignoble, and, in part, what has been said is blasphemy. in the first place, whatever prompted, tempted the act, the act was done by the sinner himself, and not by another; he knew of it, he consented to it, he gave his members and body to it. it is also useless to say that he was swept away by temptation. the same excuse might the suicide plead who seeks the river, stands on its brink, and, leaping in, is swept off to his watery grave. we go down like samson to delilah; we stand in the way of sinners, we frequent the places of guilty pleasures, and then, falling, complain about the strength of temptation. away with all such subterfuges and opiates that simply drug the conscience! what is sin? sin, says god's word, is the transgression of the law, the most terrible and abominable thing in this world. sin is that which drove man out of paradise garden, robbed him of the divine image, severed the happy relation between him and his creator, and plunged him into accursedness and misery. sin is a disease which turns all moral beauty into rottenness, causes all grief and distress, breaks hearts, and fills our cemeteries, man's worst, man's most ruinous and most formidable enemy, that dogs his every footstep in this life, and calls down upon his body and soul the wrath and eternal damnation from a god who hates and who punishes sin. what greater comfort, then, than to know how and where to receive deliverance and remedy from it. it has been stated before among the excuses that man is born a sinner, and because born so, he cannot be blamed for sinning, any more than a sick person for dying. he cannot help it. that seems very plausible, indeed. it would be very unjust to blame a sick person for dying, provided there were no remedies; but in a country where there are plenty of physicians and the sick have only to send for them,--if in such a country a sick man is obstinate, and will not send for a physician, nor take the means of being made well, he is to blame, and if he dies, he is guilty of his own death. and suppose now that the physician does not wait to be sent for, that he comes of his own accord to the sick man's bedside, that he brings a medicine of rare herbs in his hand, and says to the sick man: "my friend, i heard you were very sick, and so i came to see you and fetch you a medicine which is a certain cure if you take it. never mind your poverty, i ask no payment." but the sick man refuses it; he does not like its look, or he finds it is bitter to take, or a neighbor has told him not to heed the physician, and he dies. who is to blame? that's our case precisely. we have a soul's sickness. but a great physician is come to us. he has a dear remedy, a specific, made of the most precious ingredients, _viz._, his holy, precious blood and his innocent suffering and death. he brings that medicine to our doors. shall we refuse to take it? shall we say that we will have none of it? we may do so; there is no compulsion; this heavenly physician foists himself on none. but whose shall be the blame, who be the loser? be wise, then. lenten time is repenting time. may we, as it says in the collect, so pass through this holy time of our lord that we may obtain the pardon of our sins. may we enter this incoming season with a solemn earnestness toward spiritual things, with a resolve to spend its days in sacred devotion under the cross, and with sorrow over our past failures set ourselves to a better and more consecrated life. and to this may the good lord graciously incline the hearts of every one of us! amen. first sunday in lent. then came amalek, and fought with israel in rephidim. and moses said unto joshua, choose us out men, and go out, fight with amalek; to-morrow i will stand on the top of the hill with the rod of god in mine hand. so joshua did as moses had said to him and fought with amalek; and moses, aaron, and hur went up to the top of the hill. and it came to pass, when moses held up his hand, that israel prevailed; and when he let down his hand, amalek prevailed. but moses' hands were heavy; and they took a stone and put it under him, and he sat thereon: and aaron and hur stayed up his hands, the one on the one side, and the other on the other side: and his hands were steady until the going down of the sun. and joshua discomfited amalek and his people with the edge of the sword.--_exodus , - ._ an impressive picture of modern art is that which has for its scene the evil one, the devil, sitting at a table playing a game of chess. bending over the board, with the self-possession of a master, reclines the adversary of man. at the opposite side is a young man. there is a look of diabolical glee upon the dark brow of satan, whilst the features of his playmate wear the signs of deepest agony; for, alas! that which the youth has staked on the results of the game seems hopelessly lost--his immortal soul. back of the young man, unseen by him, the artist has painted a calm, benignant figure. it is his guardian angel, or better still, the angel of the covenant, the lord, whose heavenly skill at last checkmates the destroyer. this is not merely poetic and artist's fancy. it is with no cloudy vagueness that the existence of a spirit of evil is revealed in the holy scriptures. there are many these days who are disposed to laugh at the account which tells us of man's temptation and fall in the garden as a myth, an oriental hyperbole, and to characterize the closing chapters of revelation, which inform us of the tempter's fall and fate, as allegory and romance. but there still remains scattered throughout the bible, in connection with every prominent bible character and bible event, mention of a personal agent of evil, the foe of god and the foe of man, bent with restless activity and mastery of deceit upon the destruction of souls and the corruption of the creation of god. not a matter of speculation is this belief in the existence and power of the chief of fallen angels, and far wiser and prudent were it if, in place of talking of, people, in humble acceptation of god's word, would recognize their foe, and seek the strength and means to contend with him. what we need against the arch-enemy of our souls is the simple faith and the bold defiance that breathes forth in the life, the words, and the hymns of our great reformer, a spirit which prompted him to do--what is perhaps only a tradition, yet fully characterizes the man--_viz._, that when his mighty imagination had conjured up before him the very form and face of the wicked one, he took his inkstand and hurled it at him, leaving behind, as memento, an ugly spot upon the wall of his study. it is of this conflict with the prince of darkness that the text speaks. three particulars would we note: _i. the foe to be encountered_; _ii. the weapons employed_; _iii. the victory achieved_, and as moses was distinctly bidden by god in the th verse of the chapter from which our text has been taken: "write these for a memorial in a book," let us write the words spoken for a memorial on the tablet of our hearts. we meet the people of god in rephidim engaged in a fierce encounter with the amalekites. no doubt, the lord could have led his people safely through the wilderness without any such conflicts if he had chosen to do so, but he had his own, wise designs in permitting them. and so with satan's workings and attacks people may argue and speculate. why did god ever permit such a dangerous foe to exert his malicious power and tempt mankind? suffice it to answer: it thus seemed good unto him, and is in perfect accordance with his almightiness and wisdom. the amalekites, the people with whom the israelites were in conflict, were the descendants of esau, amalek having been his grandson, and as is wont to be with relatives, unfortunately, the hatred which esau entertained toward his brother jacob had become transplanted upon his children, yea, seems to have grown the more bitter, deeper, and malignant as time progressed. and the offspring of both multiplied into a great and prosperous people. the amalekites at this time occupied a large tract of land extending from the confines of idumea to the shores of the red sea. when, therefore, israel crossed over and encamped at the mount of sinai, they were close upon their borders; but they offered them no injury nor provocation, and far from invading their territory, they were turning rapidly away from it when amalek assaulted them, and that in a most dastardly manner; for, not daring to engage them in front, they smote the hindmost of them, even all that were faint and weary, who had lagged behind and were alike incapable of resistance or flight. when moses became aware of the enemy, he issues command unto joshua, the military leader: "choose us out men, and go out, and fight with amalek; to-morrow i will stand on the top of the hill with the rod of god in mine hand." "so joshua did as moses had said to him, and fought with amalek; and moses, aaron, and hur went up to the top of the hill." and whilst the battle was raging in the valley, whilst the swords were clashing, the warriors grappling, the wounded groaning, and the fighting masses surging to and fro in fierce and bloody encounter, moses was stationed upon the brow of mount sinai, lifting up his hands in prayer and intercession to the god of battles. an encouraging sight! from that ancient battle-ground, a picture and pattern, we would direct our eyes unto ourselves. like as of old, we are warriors of the lord, soldiers of jesus christ. we have our amalek, the old evil foe, who means deadly woe. let us take our stand by the side of moses in the mountain, and for a few moments look at the enemy. foremost, the leader of the host, is that original tempter, deceiver, destroyer, and murderer, that wicked one, the father of lies, the prince of darkness, the roaring lion that goes about seeking whom he may destroy. marshaled around him, as their mighty captain, are legions of lesser spirit-beings which arithmetic cannot begin to calculate. scripture tells us that satan could spare seven devils to torment one poor sinner. what, then, must their number be? and as the amalekites, they hate us with a perfect hatred. having by their bad ambition and pride lost heaven and being hurled to the bottomless pit, they are now most bitterly and irreconcilably opposed to everything that stands in connection with the redeemer and his redeemed. to think that we, who are equally fallen into sin, should be restored to grace, accepted to the very thrones they have lost, is more than their envy can endure. for this reason they pursue us through life, dog our every step, and press us to the very gate of death. what tactics does this spiritual enemy employ? as the enemy in the field, by false signals, feigned movements, masked batteries, and every strategic art, seeks to conceal his position, disguises his plan of attack, just so our spiritual enemies seek to beguile by a thousand stratagems and schemes to mislead the unwary and inexperienced and bring to fall the strongest. as in the case of the amalekites, they attack you in your most vulnerable points and at a time when you are faint and weakest; and they are as vigilant as they are cunning. always and everywhere they are on the watch for souls. if you come to the house of god, they are here before you; if you enter your room in prayer, you cannot shut them out. by day they compass your path, by night they surround your pillow. wherever you are they are; whatever you say, they hear it; whatever you do, they perceive it. from our birth to our burial--a frightful thought!--we are perpetually watched by myriads of malignant eyes, unclean and accursed spirits, ready to avail themselves of every opportunity to do us harm and ruin all our hopes. or need we any examples for what harm they have done? behold that lovely pair fresh from the creator's hand walking the groves of eden, and behold again the outcasts--we know the cause. observe job, that perfect man of uz, robbed of his property and his children, and smitten in body with a sore disease. who was it that instigated judas to betray the lord, peter to deny him, all jerusalem to clamor for his blood, the roman governor to condemn him to the cross? st. john said in his day that the whole world was lying in the bosom of the evil one, and it is much the same to this present day. all men are more or less subject to his influences, and two-thirds of the human race controlled by this evil genius. this, then, is the foe with whom we are obliged to contend. but how can the lamb cope with the lion? how can we expect to conquer that enemy who conquered our first parents in the strength of their original purity? truly, "with might of ours can naught be done, soon were our loss effected." and yet we have nothing to fear. we have a precious ally, we battle under a valiant, an unconquerable leader. the lord of hosts is with us, just so we are firm in the strife and rightly use the weapons he has furnished us. and which are these? reading the th verse of our text, we find it distinctly mentioned: "and joshua discomfited amalek and his people with the edge of the sword." and which is our spiritual sword? for our enemy being spiritual, it is evident our weapon must be likewise. saint paul gives answer when he says in ephesians: "take the sword of the spirit, which is the word of god." here, then, christian warrior, is a weapon, better than damascus blades. with this our lord defeated satan in the wilderness; with this st. peter pierced the hearts of thousands on pentecost; with this st. paul made felix tremble, and agrippa, as he confessed to paul, was almost persuaded by him to become a christian; with this martin luther prevailed against the son of belial and his besotted minions. grasp it firmly, wield it vigorously. or do you claim you do not know how? then permit me to give you a few general directions. you are all familiar with the story of david and goliath,--how the great champion of the philistines daily came forth, cursing and challenging the people of god, until one day a shepherd lad of bethlehem comes into the camp and with a stone from his sling stretches the huge form of the giant flat upon the ground. you, my beloved, are spiritual davids; the smooth pebbles you have gathered up from the brook of god's word are the holy ten commandments; learn to sling these aright, and you are invincible. are you, for instance, tempted to speak the lord's name irreverently, then place pebble, called the second, in your spiritual sling, which says: "thou shalt not take the name of the lord, thy god, in vain," and your tempter will fall flat like philistia's giant. are you tempted to negligence, indifference in regard to the lord's day and the lord's house, take no. . would satan tempt a young christian to disobedience, to indecency, or an old christian to dishonesty, intemperance, coveteousness,--whatever the sin may be, select the proper pebble, and victory is yours. "this world's prince may still scowl fierce as he will, he can harm us none, he's judged, the deed is done, one little word can fell him." then, too, let us remember that we are "more than conquerors through him that loves us." in his strength let us battle. when the devil would deceive us, or seduce us into misbelief, despair, and other great shame and vice, let us cast ourselves upon him who vanquished the evil foe. his cross is our strength. let us hold that up before him, and he will skulk away in sullen retreat. the precious gospel of christ will quench all the fiery darts of doubt, unbelief, and despair which the hellish enemy would shoot into our hearts. thus with the law and the gospel we can conquer him. nor is this all. another powerful weapon is placed at our command. most graphically does our text describe it when it says: "and moses, aaron, and hur went up to the top of the hill. and it came to pass, when moses held up his hand, that israel prevailed; and when he let down his hand, amalek prevailed." the israelites would not have conquered had they not fought. but the other is equally as true: they would not have conquered had moses not prayed. the real decision in the matter seemed not so much in the conflict in the valley as with the man of prayer, the suppliant on the mountain. and here, my dear christian, still rests your power. much as people may sneer at prayer in these atheistic and skeptic times, prayer is the hand that moves the world. "satan trembles when he sees the weakest saint upon his knees." our lord warning peter addresses him, "simon peter, behold, satan hath desired to have you that he may sift you as wheat; but i have prayed for thee"; and his constant exhortation in the sore hour of gethsemane was, "watch and pray lest ye fall into temptation." how many a one when he asks himself, how was it possible that i should have fallen so deeply and strayed so far from my god? will hear his conscience whisper: you had grown indifferent, neglectful in your devotion and your prayers, and hence came your failure. prayer must be incessant and mutual. two are better than one, and a threefold cord is not quickly broken. moses, aaron, and hur, together they prevailed. where man and wife join in sacred communion to the god of families, his blessing will rest upon them, and the evil one be kept at bay. where a congregation is strong in devout and earnest looking to god, it can accomplish wonders against the prince of darkness and the wickedness of the world. when the day closed and the sun had sunk beneath the battle-ground in rephidim, the victory was won; amalek was defeated. it was israel's first achievement, but not their last. amalek continued to harass them, and even saul and david had to take up arms against them. nor is it different with us. the spiritual campaign lasts "until we draw our fleeting breath, till our eyelids close in death"; hence, "from strength to strength go on, wrestle, and fight, and pray, tread all the powers of darkness down, and win the well-fought day." and if at times your hands would grow weary and your knees weak amidst the conflict in the valley, then look up like israel of old to the mountain from whence cometh your help, to that blessed knoll where hangs our divine moses with his arms extended,--look up to the cross. amen. second sunday in lent. demas hath forsaken me, having loved this present world.--_ tim. , ._ there is nothing sadder, my beloved hearers, nothing more calculated to strike dread into the heart, than the punishment of a deserter in the army. the offender is led before his regiment, and after the rehearsal of his disgrace to his fellow-soldiers, his arms are pinioned, his eyes bandaged, and an open coffin stands ready to receive his lifeless body. the file of soldiers aim at the one fluttering heart, and the lightning-like death ends the dreadful scene. and why is a deserter's doom made so awful? simply because the crime of desertion is so great, its demoralizing effect which it would have on the army so fatal, that it must be punished in the most telling and fearful manner. history, both sacred and secular, has put no deeper brand of infamy than on deserters. benedict arnold stands forth as an instance of the one, judas iscariot as an instance of the other. american history holds up the one before us, bandaged, pinioned, shot through with the bullets of a nation's abhorrence and malediction, whilst the other, judas, is a name detested as far as the bible is read and to the day of doom. in our text we read of another deserter. his name is demas, and the apostle paul has set the mark of infamy upon him. who, we question, was this man demas? and what was the nature of his offense? we know very little of his early career, but that little is most favorable. he had been an associate of st. paul in the ranks of christ's followers. paul more than once makes honorable mention of his name. when he wrote his letter to the church at colossae, he coupled the name of demas with that of st. luke. he thus writes: "luke, the beloved physician, and demas greet you," which shows that he must have been favorably known in the church, and that his greetings must have been highly thought of, else would the apostle not have forwarded them through his own letter. and one more fact do we know of him. he not only professed love toward christ, but he had once suffered for his christian profession. he most likely had worn the honorable mark of prison chains in the name and for the sake of christ. in his letter to philemon, st. paul, remembering his companions in suffering, writes: "there salute thee epaphras, my fellow-prisoner in christ jesus; marcus, aristarchus, demas, and lucas, my fellow-laborers." so the apostle once wrote from a roman prison of demas, and it was from the same prison that he afterwards sadly penned these painful words: "demas hath forsaken me." and why? did his health fail? did he go to labor elsewhere? paul tells us: "demas hath forsaken me, having loved this present world." there we have the reason, and it is one that we shall more clearly regard in our instruction these moments. on the previous lord's day we considered the first great enemy of our soul, satan. to-day we come to the second, the world, reserving the third, the flesh, god willing, for next sunday. to deal practically and directly with the matter, let us ask the questions: _i. what is worldliness, and how can i tell whether i am worldly or not?_ _ii. how can i overcome my worldliness?_ and may god's wisdom and blessing attend our meditation! if we read our bible carefully, my beloved, we shall be impressed, overwhelmed by the number of scripture passages which refer to god's people and their relation to this world. these passages are found in the old testament and in the new, and they are plain-spoken, their own interpretation. in the old testament they are such as these: "deliver my soul from men of the world, who have their portion in this life." "and ye shall be holy unto me, for i, the lord, am holy, and have severed you from other people, that ye should be mine." in the new testament we find the passages still more explicit and manifold. to begin with, there is nothing that jesus teaches with greater frequency or with greater positiveness than this fact, that we are to be unworldly in our christian life. "ye are not of the world," he declares, "for i have chosen you out of the world." "ye cannot serve god and mammon." "what shall it profit a man if he should gain the whole world and lose his own soul?" and as the master, so his apostles. "be not conformed," exhorts paul, "to this world." "be not unequally yoked together with unbelievers." "come out from among them, and be ye separate." james writes: "the friendship of the world is enmity with god. whosoever will be a friend of the world is the enemy of god." "true religion before god is to keep oneself unspotted from the world." and to finish our quotations with the words of st. john: "love not the world, neither the things that are in the world. if any one love the world, the love of the father is not in him." there is nothing uncertain about these statements. their teaching is clear. they declare that there is a broad and ineffaceable line of demarcation between the people of god and the world. they are so far apart that no man can belong to both at the same time. to try to do so produces an absurd piety and a sham, is as foolish as trying to mix light and darkness, oil and water. they refuse to mix. it means either--or, one or the other. either christianity will have the sway, and it will conquer and eradicate the world, or the world will have the sway, and it will efface christianity. the world proposes a compromise, it is true, but the compromise always means death; that is why it proposes it. how imperative, then, that we should analyze what worldliness is and plant an interrogation in our heart: am i worldly? what, then, is worldliness? there are some who have no difficulty whatever in defining it. "worldliness," why, that's easily explained; going to races, theaters, balls, playing euchre and dressing flashily--that's it. no doubt it is; but worldliness does not confine itself merely to theaters and balls, cards and dress. there are hundreds of people who have never been inside of a ballroom, rarely or never attended a theater, and yet they may be intensely worldly for all that. worldliness implies something vastly more and deeper. it is something which affects not only the external acts of a person, but the heart; something which is determined by the spirit with which we do things, and not so much by the things with which we have to do. it is not the earth, the objects and the people that fill this earth, that we may not love, but the way in which we love these objects and people that constitute the world. "worldliness," i answer, is a condition of the heart. let us look into this a little closer. it has to do with the inner spirit of the man or the woman. demas' mistake was that he loved the world. did not paul love the world? did he not love it when he renounced ease, gain, promotion, and station, and threw his whole soul into the holy effort of saving a poor lost world for christ? do we not read that god so loved the world that he gave his only-begotten son? and that only-begotten son, did he not love the world when he gave his heart's blood to redeem it? yes, they loved it and showed their love by lifting it out of its sinful and guilty condition. in the same way you and i may love the world that we may do it good, and so give more of our time, money, talents, and energy to win it back to god. but that was not the love that brought demas to fall, and against which we are warned. no, something quite different,--the world's ways, maxims, aims, ease, pleasures, and fascinations. tradition tells us that demas afterwards became a priest in a heathen temple. if so, it was no doubt because he found more gain in silver and gold than in the service of christ. how do you regard the things of the world in your heart, and how do you regard the people of the world? that is what determines worldliness. if you love pleasure better than your prayers, any book better than your bible, any house better than god's, any person better than your savior, you are worldly. you are surrounded by people who do not fear god, who do not keep his commandments, who have no treasure in heaven, no plans or purposes which extend beyond the grave, minus faith, minus hope, minus all spiritual life,--what is your attitude toward such? do you make your choice of friends from these professed worldly men and women? if so, you are worldly. i assure you some of our worst foes are our ungodly friends. then, you may reply, we cannot go into society at all, we must live secluded lives. the bible does not say that. what it says is that, when we go into society, we ought to take our christianity with us. our lord went into society, and wherever he went, they felt the sacredness which was about him. you go into society, what is the result? do you influence it, or are you influenced by it? what effect has it upon your religious life and professions? does it secularize you and make you unfit for prayer? does it silence your testimony of christ, and cool down your interest and enthusiasm for the church? know, then, that it is making you worldly. a woman who cannot be recognized in society as a christian by her modest dress and her pure ways, and the tone and topic of her conversation, is a worldling. the man who can do business, and not be known as a christian by his business scruples and methods and spirit, is a worldling. if a worldling can truthfully say of you, "he is no better than i am," you are a worldling. if you live as a worldling, you are a worldling. that needs no argument. but, after all, be it noted that, however it manifests itself in manner, dress, social companionship, and conduct, worldliness primarily is a temper, spirit, and disposition of the heart. "as a man thinketh in his heart, so is he." the world would have done demas no harm if he had not loved it. it will do us no harm as long as we keep it out of our hearts. but here is where lurks the very danger,--it so easily, so silently, and very gradually insinuates itself into the heart. to use an illustration: in olden times the sailors, a race given to superstition, used to tell that somewhere in the indian ocean there was a magnetic rock that rose from the deep with power of attraction. silently a ship was drawn towards this rock, nearer and nearer, and gradually one by one the bolts were drawn out of the vessel's side by the magnetic power. the end was that, when the doomed vessel had drawn so near that every bolt and clamp was unloosed, the whole fabric fell apart, and the crew and cargo would sink down into the waters. so stands the magnetic rock of worldliness, enchantments, and fascinations. its attraction is slow, silent, and yet powerfully it draws the soul that comes within its range. under its spell, bolt after bolt of good resolutions, clamp after clamp of christian duty are drawn out, until at length the whole structure of christian profession falls together, a pitiable wreck. attracted by the things of time and sense, the affections become chilled, the mind step by step full of the world. o for the poor victims, thousands of them, equally as promising, that have foundered like this unfortunate demas! we can see them floating everywhere on the surface of society, like spiritual driftwood, alas! see them in the church keeping up a little outward appearance and forms of religion, but generally found absent from their pew and taking little or no interest in matters of the church. and in what way, coming to the second consideration, may we overcome this dangerous evil, worldliness? the bible does not leave us without answer. as worldliness is a disposition of heart, it first aims at that. we are not to spend our time in saying this is worldly and that in formulating absolute and universal rules and binding church-members to them. it is not so much a matter of correct outward conduct as of correct inward principles. if the blood is in good condition, the complexion will be. if the heart is right, the conduct will be, and so the apostle, getting at the root of the cause, says: "be not conformed to this world, but be ye transformed," by the renewing of your minds. christianity is a spiritual power. when the soul opens to it, the holy spirit resets and new-creates the spirit of the man, so that he looks away from earth to heaven, and from the things of this world to the things of god and eternity. another bent is given to his feelings and his aims. he walks in the light of a new sun. he feels the presence of a new law drawing him in a different direction. he sees with other eyes, estimates things by another rule, and is moved by other principles. and as he yields to this new graft upon his nature, he instinctively realizes what is contrary to it. he does not need outward rules, it is plainly told him from within. the written word is at hand to direct in many cases, and in questions of doubt the honest consultation of his own moral sense, the life of faith in the soul, will tell him where the line is to be drawn between him and the world. and to mention one other way. if you would overcome worldliness, look after your associations. the bible is full of admonitions and illustrations to that effect, but one perhaps stands out in boldest type, the story of lot. he moved out of his simple patriarchal life into sodom, the world center of his age, and the result you know. his family became hopelessly worldly, he himself without influence and power among men, and the end was destruction of his estate and judgment upon his unfortunate wife. if not quite as disastrous, the result is always the same in character. keep godly associations and connections, attend to the house of god. we need the fellowship of god's people to respiritualize and recharge our depressed christian lives. it should be a place of strengthening to you. make its people your special companions and confidants; have some from among its membership with whom you are on terms of intimacy and friendship. it is wonderful how much we are influenced by our environment and fellowship; let us, then, be careful to live with god and with god's people. to conclude,--god help us by his grace and holy spirit so to live in this world as to live above it and look beyond it, diligently use the means he has given us for strength and fidelity, and preserve us from the deadly snare of that great enemy of our soul, the godless, christless world. nor, let us ever remember, can we successfully meet this enemy without looking for strength to that divine source upon which our eyes are centered at this season, the cross of our adorable savior. he that kneels in devotion at the foot of the cross, that has the love of him that suffered and died for us upon that cross spread abroad in his heart, cannot divide that heart with his rival, and enemy, and obtain force and power to combat against his assaults. without him we can do nothing. with him we can prevail. grant that i thy passion view with repentant grieving, nor thee crucify anew by unholy living. how could i refuse to shun every sinful pleasure, since for me god's only son suffered without measure? amen. third sunday in lent. now when the pharisee which had bidden him saw it, he spake within himself, saying, this man, if he were a prophet, would have known who and what manner of woman this is that toucheth him; for she is a sinner.--_luke , ._ our lord was reclining at a social meal in the house of simon the pharisee, when, unbidden, a woman enters the room, and, standing at the feet of jesus, bursts into tears. she had not come for that purpose, but stationed aside of the lord, she was so overcome that she could not restrain her emotion, and as the tears fall thick and fast upon the feet of her lord, she wipes them with her hair, and kissing them, anoints them with costly ointment. the whole transaction is so simple and touching that we feel at once interested in the stranger. it is a question much discussed by bible students who this woman was. it has been said it was mary magdalene, but that is a mistake; nor was it mary, the sister of martha and lazarus of bethany. her name, for wise and kind reasons, is withheld from the church. but we are not left entirely in suspense about her history. from several incidents in this chapter we infer that she lived in the city of nain where our lord raised up the widow's son. furthermore, we are told that she was a sinner; that means here, she had abandoned herself to a life of sin and impurity, and finally, it seems quite probable, judging from the precious quality of the ointment used, that she was a person of some wealth and fortune. what fixes our attention most is that she was a sinner, and a penitent sinner at that. what was the precise character of her transgression we are not told; but whether she had been an adulteress, or, being unmarried, had yielded to her depraved dispositions, and was leading a life of criminal voluptuousness, one thing is certain, she had reason to weep and lament. if she was guilty of the former,--adultery, unfaithfulness to her own spouse,--what opinion must a woman form of herself that has committed this offense? and if she was guilty of the last-named transgression, prostitution, no tears could have been too bitter. human words fail to describe the condition of a woman who has arrived at such a depth of dissoluteness as to eradicate every degree of modesty, hand herself over to infamy that overthrows the whole social life, and converts mankind into a state of putrefaction and decay. if there is one offense that is calculated to become a perpetual source of sorrow, piercing the heart with thousand arrows of sad reflection and remorse, fixing daggers in the souls of loving parents, and covering one's family with public disgrace, it is the offense which defiles the most sacred and inviolable relation of human life. and however it may be done, we ought never to speak of such crime in the way of extenuation. holy scripture characterizes such not as pitiable, but as criminal, not as imposed upon, but as deceiving, not as corrupt, but as corrupters, the only course for whom is to do as this penitent, prostrate themselves in tears at the feet of him who will not break the bruised reed, nor quench the smoking flax. these introductory remarks point to us the topic which shall employ our further contemplation this morning. we have considered the first great enemy of our souls, the devil, that wicked spirit who walketh about seeking whom he may devour, and the second, the world, and now we come to the third, the flesh, in contemplating which _we shall note a few of the most prevalent forms in which it manifests itself_, and secondly, _how we may overcome it_. may god grant his divine blessing! there are topics, my beloved, which if a minister treats of them, he will be regarded indelicate and forward, and which if he does not treat of them, he will be charged with timidity and neglect of duty. his course, however, is clear. as a faithful steward of divine truth, he must declare the whole counsel of god, irrespective of criticism and fear, lest any man's soul be required at his hands. no diligent attendant of god's house will have failed to have marked the reigning note in the epistle readings of the last sundays. that note is a call to purity and sanctity of life. "abstain from fornication,"--"but fornication and all uncleanness, let it not be once named among you, as becometh saints, for ye know that no whoremonger nor unclean person hath any inheritance in the kingdom of christ and of god,"--solemn words, and not superfluous words either, as little now as then, or since the beginning of man's sinful career. we turn to the pages of holy writ,--what is it that brought on that most terrible calamity, all except eight persons going down in the waters of a universal flood? the sacred volume answers: "when man began to multiply on the face of the earth, the sons of god saw the daughters of men that they were fair, and took them wives of all which they chose. then it repented the lord that he had made man," and the judgment was let loose for destruction. what was it that caused sodom and gomorrah, the cities of the plain, to go down in fire and brimstone? the still gurgling sea of salt and death gives back the answer of its brutality and uncleanness. what caused the twenty and three thousand to perish in one day, their white carcasses to strew the wilderness sand? moses tells us: fornication, sensuality, and impurity. and who is not bent with grief as he reads of david and of solomon? and the hearts of mankind are as full of impurity now as then, in thoughts, words, deeds, and dress. there are spectacles to be seen in places of amusement, there are reports to be read in our public prints, which indicate little or no improvement, though decking themselves with the name of christian and moral. what st. paul wrote: "it is a shame even to speak of these things which are done of them in secret," is still true and too true, alas! of some professed christians. fire, my beloved, is a most valuable, an indispensable agent of the human race. what would we do without it? but fire must remain within bounds. woe if it overleaps them! then it becomes a terrible and destructive power! man's body, likewise, is a great and noble instrument, a fine handiwork of god, with powers for good; but it must remain within its bounds, it must always be kept as a servant in subjection. woe to man's happiness and the welfare of others when it overleaps its legitimate bounds, and the servant becomes the master, a tyrant, and a destroyer! "i keep under my body and bring it into subjection," says paul. our great business as christians is to learn to control our body, its lusts and desires; to subdue and master it, to bring it into a pure and honorable service, above and beyond its own miserable gratification. "dearly beloved," writes st. peter, "i beseech you as strangers and pilgrims, abstain from fleshly lusts which war against the soul." yes, back in the days of mount sinai, god voiced his will in words of fire and thunder on stony tablets: "thou shalt not commit adultery," which means we are to lead a chaste and decent life in word and deed, and each curb, guard, and control the sinful desires of the flesh. nor is this unchastity, the overstepping of the proper relation between the sexes, the sinful indulgence of man's lower nature, the only temptation that comes from the flesh. from the long list enumerated by the apostle in his letters we shall select one other. that is _intemperance_, the too free indulgence in stimulating drinks. nor can it be questioned that a word in this respect is occasionally in place. the history of strong drink is the history of ruin, of tears, and of blood. it is perhaps the greatest curse that ever scourged the earth. other evils have slain their thousands, but this has slain its tens of thousands. it is simply impossible to picture the crime of which it is the cause. it is the mississippi among the rivers of wretchedness. it is an evil which is limited to no age, no nation, no sex, no period and call of life. it has taken the poor man at his toil and the rich man in his palace, the statesman in the halls of legislature, and the workingman on the street, the preacher in the pulpit, and the layman in the pew, and plunged them into a common ruin. since the time that noah came out of the ark and planted vineyards and drank of their wines, nearly five thousand years ago, we see the foul and murderous track, destroying some of the mightiest intellects, some of the happiest homes, some of the noblest specimens of man. it has supplied every jail, penitentiary, almshouse, and charity hospital with inmates, and flooded every city with bestiality and crime. it empties the pockets, disgraces the character, brutalizes the affections, brings disease to the body and poison to the intellect. it does infinitely worse,--it bars the soul out of heaven; for thus it is written: "no drunkard shall enter the kingdom of heaven." such is the result of appetites indulged, what it means when the flesh gains the supremacy, when a person turns himself over to become a slave of his lusts and excesses. nor let any one say as he looks upon such a miserable victim of this vice: "i shall never be like him." god grant that we may not, but "let him that thinketh he standeth take heed lest he fall." the drunkard once thought the same. no one can be certain that he will not yet fill a drunkard's grave, unless he learn and employ the lessons which god has given us to overcome this enemy, the flesh. and which are these lessons, and how may this enemy be overcome? we shall mention two. the first is this: "keep thy heart with all diligence." our enemies are not only without, they are within. it is our savior who remarks: "out of the heart proceed evil thoughts, murders, adultery, fornication," and other shameful sins. and the enemies within are the more dangerous, just as a traitor in our city is worse than the enemy without the walls. so, then, our first attention must be given to that. keep, _i. e._, watch, garrison the heart. how? keep from thoughts and purposes of sin. as long as we live in this sinful body, in the midst of a perverse generation and unchastisement, our eyes will behold scenes, our ears hear language, our imagination suggest pictures that are impure and lewd, but it's for the christian to watch that such gazes of the eye do not become purposeful, not to permit the imagination loose reins and range, that unvirtuous thoughts are not indulged in, but repressed; as dr. luther expresses it: "you cannot prevent the devil from shooting arrows of evil thoughts into your heart, but take care that you do not let such arrows stick and grow there." the young christian, who buys a ticket to the average theater, with its abounding sensualities, has no right to complain if his imagination is impure. can any one take coals of fire into his bosom and not be burned, handle pitch and not be soiled? the man and woman who delight in reading lewd books, sensational, spicy newspaper reports, who gaze upon indecent pictures, suggestive sights as they are euphemistically termed, who listen to smutty stories, evil communications, foolish jestings, as st. paul calls them; the woman who mixes in loose company, dresses indecently, and allows the thoughts to dwell upon any subjects which connect with such sin, need not wonder if the heart is invaded and influenced with unholy sentiments, and fleshly appetites run riot. guard your heart, what transpires therein, and what enters in, with all diligence. it was a wise man, in fact, the wisest of all men, one who, speaking from own sad experience, gave this advice. heed it, my dear hearer, heed it! and, again, the second lesson furnished by the holy apostle is this: "walk in the spirit, and ye shall not fulfill the lusts of the flesh." there is a mine of wisdom in that. our religion not only tells us what not to do, it also tells us what to do; it is not only negative, it is positive. there are two ways of dealing with temptation. the one way is negative, the other is positive. "thou shalt not commit adultery," that is negative. we are to eradicate vice, that is positive. the effectual safeguard against drink is not prohibition. neither the most cunningly devised laws, nor the most unrelenting persecution of liquor dealers, nor any other device of man can arrest this terrible evil. to successfully combat it, to make the poor victim a worthy and honored member of society, requires some stronger and firmer basis, some more controlling motive than mere earthly considerations. "put on the lord jesus," is st. paul's plain direction, "and make not provision for the flesh to fulfill the lusts thereof." the eye that has gazed upon the cross of calvary with penitence and faith, the heart that has been regenerated by the washing of the holy ghost, and in whose soul is diffused the spirit of god, and who strives to walk in the spirit, he, and only he, can escape the temptations of the dreaded serpent of intemperance. and so, whatever the habit, you cannot wrestle successfully with a vicious habit, unless you cultivate a higher and different taste, a love for the things of god's spirit. life, to be safe, must stand for something, not simply against something, must express itself in the spirit, not simply suppress itself in the lust of the flesh. from away back in the past comes to us a voice, the voice of a young man who, when tempted by the dark-eyed adulteress in egypt, said: "how, then, can i do this great wickedness and sin against god?" oh, that the young and the old would let these words of joseph incessantly ring in their ears! a positive attachment, devotion to god will prompt us to be and to do what he wants you to be and to do, and as it inspires you to do what is right, it keeps you from doing that which is wrong. and here again, to conclude, in our combat against this enemy of our soul we cannot stand upright unless we have some mightier power to sustain us. we know as lenten christians whence this power flows. how can any one who has looked up to that divine sufferer in faith crucify him anew by unholy living? the thought of what he has done for us, the love that prompted him to shed his holy, precious blood for our sins, will restrain us from falling a victim to this insidious and wicked enemy. the lord grant us repentance over past falls, gracious forgiveness, and strength! plenteous grace with thee is found, grace to cover all my sin; let the healing streams abound, make and keep me pure within. amen. fourth sunday in lent. woe unto the world because of offenses! for it must needs be that offenses come; but woe to that man by whom the offense cometh!--_matt. , ._ it has grown a custom with us to regard on this particular sunday some particular phase of sin. now there is a sin which very many people think little about; that is the sin of making others sin. they feel that they are accountable for their own sins, the sins of their hands, tongues, and thoughts, but as to responsibility for what others have done, they feel no guilt that belongs exclusively to them. and yet, when one reflects on the matter; when we consider how we are all bound up with one another, what influence we exert, what our words and deeds cause others to do, how, without our knowing it, others have taken our example to encourage themselves in what is wrong, thinking they could not go wrong if following in our steps; when we reflect that the first sin committed in the world was the sin of making others sin, that of the devil tempting eve to disobey god, and that the first evil consequence of man's fall was that eve, when she had sinned herself, was to make her husband sin also,--we begin to realize that it is a real sin, and a common sin, the sin of making others do wrong; nor can there be any doubt or mistake as to our lord's judgment concerning it. our blessed savior, in the course of his ministry, denounced woes upon other sins. he said: "woe unto thee, chorazin! woe unto thee, bethsaida! woe unto you, scribes and pharisees, hypocrites! woe unto that man by whom the son of man is betrayed!" but when he said: "woe unto the world because of offenses!" he qualifies it; he bitterly adds: "for it must needs be that offenses come; but woe to that man by whom the offense cometh! it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea." it could have been no ordinary occasion, it can be no common sin that could have drawn from the merciful lips of our redeemer, that could have wrung from his loving heart, so tremendous a condemnation. let us regard, then, _i. in what way we may cause others to sin. ii. how we may prevent it._ may god's spirit make the words spoken profitable and instructive to every one of you! causing others to sin may be done in two ways: by direct temptation and by evil example. sin loves companionship; having done wrong themselves, men look for others to do wrong with them. there are but few sins that men can do alone. they require some one to sin with them. there is nothing an infidel loves so much as when he can gain the ear of some unsophisticated person to fill his mind with ungodliness and infamy. the vile libertine never gloats more in fiendish glee than when he can, by flattery or love of dress and amusement, make some innocent girl the tool of his debauched sensuality. it seems the delight of some to teach others the habit of taking god's name in vain. what shall we say of those foul brothels that, like poisonous mushrooms, pollute our cities, leading men's steps down to the house of the strange woman; what of the conventional drinking-houses and pool-rooms and gambling dens, the haunts of profanity, intemperance, and profligacy; what of the playhouses with their usual performances, beautifying vice and placing a low estimate on marriage and morals? what are those but just so many places and occasions of direct temptation to sin? and those who conduct and foster them are under the condemnation of this text. what are they but vultures that feed on the carrion of sin, making men's lusts and depraved animal passions a source of ungodly gain? no words would be a more truthful sign to place over the entrance of such places than these of matt. , : "woe unto the world because of offenses! for it must needs be that offenses come; but woe to that man by whom the offense cometh!" but this is not the only way in which men may transgress this text. there are, be it said to the credit of our race, men who have not much scruple about doing wrong themselves, but who have not so far lost nobleness and generosity of mind as not to shrink from directly tempting others who are as yet free from guilt. they think little of the sin themselves, still they would not have others share their bad experience. however, though they would not like to bring on their souls the sin of directly tempting others, they forget what judgment they are heaping on themselves by their evil example. and here it is that we are all more or less concerned. it may be well to observe that in the paragraph preceding our text the lord is speaking of little children, and so, we may consider, first, the responsibility of parents. there are but few parents who do not desire to bring up their children well, and to this end are careful to teach them to be truthful and honest, pure, gentle, and unselfish. but of how little avail to teach these things as theories and principles when the example which parents set is precisely the opposite to their teaching! when the head of the family commands his children to attend divine service, but himself does not, what, in fact, is he teaching but to stay away? or does he think for one moment that the children are so foolish as not to reason thus: if it were really my duty to go to church, would not my father go himself? why do what my father fails to do? or if the wife and mother is seen by her offspring to practice deception in little things, resorts readily to untruth, is not "in" when she is "in," and the like, how quick they are to notice it, and grow up to think that truth and honesty are to be held as theories, rather than practiced as virtues. nor need we restrict it merely to the home sphere, it applies to every other, school, college, workshop, friendship. without limit is the effect of unconscious example. we uttered it as a mere joke, or what we styled as a harmless way of getting out of a difficulty, but the falsehood we uttered has stuck, and taken root in some one's mind near us, and blossomed into a full-blown way of lying, which he says he learned from us, and defends by our example. because when we were young, we looked up and trusted and admired some one, a teacher, a friend, on account of their attractiveness, or brilliancy, or personal magnetism, we imitated them, and that, perhaps, in things not at all commendable. and what we have done and do, others in time do with us. the minister who will tell his members and catechumens, you must mind only what i preach and not what i _do_, is a caricature and disgrace to his office. the religious teacher of the sunday-school who goes to places of frolic, and is seen by his or her pupils, or by the grown sisters and brothers of these pupils, who then defend their presence there because they, the teachers of religion, were there,--such teachers are dropping evil seed which strengthens others in wickedness, and do well to examine their conduct and character under the sharp lens of this text. the young man or, for all that, he, too, of advanced years, who is seen seeking his couch in the late hours of night, or the small hours of morn, apart from his family and the companionship of reputable associates, may also reflect how this is likely to affect the honor and peace of the home, and serve as an example for others. enough has been said, i take it, to make plain what is meant. and is this a sin to think little of? let us awake to our responsibility! no man liveth to himself. the moral impulse, the influence we exert, the example we set, god holds us answerable for them. what, then, to come to the next particular, shall we do if we have become guilty in this respect? i was once told of a man who on his deathbed had something on his conscience which greatly disturbed him. he had not been a bad man, from the world's standpoint, and it was only a boyish freak. what he related was this: "i was going across a common one day, and i saw a sign-post at the crossroads, pointing the way to two different places. the post was old, the sign easily removed, and so for fun i took down the arms and changed them, so as to make them point to the wrong roads. it was a foolish thing, but of late years it has continually haunted me. and now on my deathbed it greatly troubles me to think how many a poor, weary man crossing that common i have sent on the wrong road." beloved, this is a parable of life, nor leave it till you are on your deathbed. think if by your example you have ever sent any poor fellow-creature toiling across the common of this life on the wrong road, the road which leads to destruction, instead of the narrow way which leads to heaven! think if by any example of yours you have removed the guiding post which would have led the man aright had you not pointed out the wrong way, and if your conscience accuse you of this, repent of your guilt and ask god honestly and humbly for his forgiveness. that is the first thing we ought to do. and, in the second place, we must give most careful heed to ourselves. one thing we must never forget: we are christians, christ's disciples, and concerning his disciples, christ says: "ye are the salt of the earth, ye are the light of the world." that is their distinctive property, their mission. salt is an active principle; it works, and purifies, and diffuses its saltiness. so, too, it behooves us, by speech and pen, by example and influence, by suffrage and legislation, by every agency in our power, to set ourselves against the social sins of our land and age,--intemperance, lord's day desecration, uncharitableness, lewdness, insubordination, which, like cancers, have fastened themselves upon the moral and religious life of our nation, and are fast destroying its vitality. we are to be a salt, a savor of moral health to all who come into contact with us, and a light, so the savior directs. "let your light so shine before men that they may see your good works and glorify your father which is in heaven." we had respect to the evil example of parents,--why, correspondingly, should it not make for good? we find not uncommonly that the child catches the words, nay, even the tone of voice which he has heard his father use. will he not be still more likely to catch his other habits?--to be mild and kind, sober and industrious, if the manner and behavior of his father are marked by mildness, kindness, sobriety, and diligence? and so in all deportments. they are familiar lines, fraught with deep thought: lives of great men all remind us, we can make our lives sublime, and departing, leave behind us footprints on the sands of time. let's leave some such footprints, some stimulating, ennobling influence and example, around and behind us. these, then, are the truths presented by the text. let them be seriously and deeply considered. may god by his grace deliver us from the bitter "woe" of having given offense, causing others to sin, and grant us wisdom and power to turn many into the right way through faith in christ jesus, the savior of sinners. amen. fifth sunday in lent. when i see the blood, i will pass over you.--_exodus , ._ the one grand theme, the central, all-pervading subject of the bible, from beginning to end, is redemption by the blood of christ. it matters not who held the pen, whether moses in the land of midian, or david in the mountains of israel, or daniel in the court of babylon, paul, a prisoner at rome, or john amid the bleak rocks of the isle of patmos,--one golden thread runs through all their records. just as in an orchestra the various notes and chords of the musicians' instruments express the one central idea of the composition they are rendering, so whatever chords are touched by the hands of the holy writers in god's book, one keynote vibrates, that is, _salvation through the blood of the lamb_. "the blood of jesus christ, god's son, cleanses us from all sin," is the testimony of st. john. "ye know that ye were redeemed by the precious blood of christ," is the plea of saint peter. "justified by his blood," is the gospel of st. paul. and the voices of heaven blend with those of earth, for thus is the saints' eternal song: "worthy is the lamb that was slain and hath redeemed us to god by his blood." and this is the church's theme on this particular sunday, as it reads in the epistle: "christ by his blood hath obtained eternal redemption for us." the past sundays in lent have we been seeking to learn what sin is and what sin does; how could we more appropriately spend this service than to consider how we may be saved from sin, and in that may the scripture selected profitably aid us. eight times had pharaoh's hardened heart brought sorrow upon the people of egypt. as one calamity after another was fulfilled, he seemed softened for a while and willing to comply with god's command to let his people israel go, but no sooner was the pressing plague removed than he again defied the lord of heaven. and now the tenth, the last and most dreadful and desolating of visitations, was to be sent. the king and his people are informed that, if israel were not allowed straightway to depart, the first-born in every home shall, at one and the same hour, be slain. but before the destroying angel started on his sorrowful mission, the israelites were directed to kill a lamb, to take its blood and besprinkle therewith the headpiece and the two sideposts of their dwellings. this was god's sacred mark. wherever that crimson sign would appear, the messenger of judgment was to pass over and spare. it was as told. at the hour of midnight the avenging angel swept over the land. all the first-born were slain. not a house where there was not one dead. in pharaoh's palace and in the pauper's hovel, stricken hearts bewailed the countenance of their eldest suddenly darkened by death. only in the houses of the hebrews there was security and peace, because the blood was on their doors. such is the simple historical event connected with our text, designed by god to foreshadow a far greater and more important event, an event that was to bear upon the whole race of man wherever, whenever, and however found. three leading thoughts are suggested thereby: _i. all men, like the inhabitants of egypt, are exposed to the destruction and penalty of death._ _ii. a means of escape has been supplied._ _iii. one condition that connects with that escape._ and may god's holy spirit work enlightenment and conviction! that man, to take up the first point, is exposed to destruction and death, is the clear and abundant testimony of scripture, and it tells why. "all have sinned," it says, and, "the wages of sin is _death_." "the soul that sinneth, it shall die." and is there a single heart among the sons and daughters of adam that dare offer remonstrance? since the time that the first human pair, smitten by the sense of guilt, hid themselves from the presence of the lord god among the trees of the garden, and their first-born son, with his hands reddened by a brother's blood, declared that his punishment was greater than he could bear, down to the ignoble disciple who, after selling the life of his master for filthy lucre, unable to bear the upbraidings of conscience, went and hanged himself, the consciousness of having broken god's law and exposed one's self to the righteous displeasure of the great lawgiver, has haunted and pained man everywhere and at all times, and filled him with a fear which all his own efforts and every human appliance is powerless to remove. why go farther than our own selves? is there a person here who can declare that never for a moment has his soul's surface been disturbed by feelings of regret, who can truthfully affirm that he has never known what it means to experience remorse for duty neglected, for wrong spoken or done? we have sought on previous sundays to drive home to your conscience the terrors of the law on matters of the sixth, seventh, and eighth commandments; and do you mean to say that in a review of your past life you have no slightest pain of self-reproach along these lines? if not, then your spirit has been cast in a different mold from all others, or your memory and conscience are both fast asleep. i take it that all are ready to acknowledge not only that there is a law, a law written in god's word, as well as in your own hearts, but that we have also broken that law time and again, and thereby--to quote the familiar words of our catechism--"have we exposed ourselves to god's wrath and displeasure, temporal death, and eternal damnation." this is the a b c of christianity. and is there a way of escape, as in the case of egypt's death and destruction? no possibility of its being said: "i will pass over you"? ah, it is here that we come to the heart and center of our holy religion, its pith and core, its holiest of holy. sprinkled upon the headpieces and the two posts of their doors was the blood, god's own sacred mark. a lamb, none over a year old, none with the slightest taint or blemish upon it, was made to yield up its life in sacrifice to secure that blood. need i inform you what that typified, of whom that lamb was a type and shadow? that unblemished lamb of sacrifice referred to christ, "the lamb of god which taketh away the sin of the world." that innocent blood which turned aside the angel of death foreshowed the blood of christ, who through the spirit offered himself without spot to god. yonder upon that post with its two beams, reddened by crimson drops, is the fulfillment, the realization, of it all. simple, is it not? god, by the application of a coat of blood upon its homes, could redeem israel from the avenging stroke. it was not for any among them to speculate about it, to doubt and refuse it. to do so would have meant disaster. only in that blood was security, safety, and deliverance. there are many these days who are offended at the blood doctrine of the cross; they will have none of it; it's puerile to them. they know not whereof they speak. it reflects heaven's profoundest wisdom; it was thus, and only thus, that the authority and dignity of god's law could be maintained, and yet the transgressor pass unpunished. the supreme, the perfect and sinless lawgiver himself, even the eternal son, bearing the penalty in the room of those by whom it had been incurred, and on whom it must otherwise and most justly have fallen,--this is the only way in which peace could have been reinstated between god and man, deliverance made possible. and this, even this, is the great burden of the gospel message, the only balm of peace to the troubled soul, the only solid ground of hope for another life,--without which all in this world would be darkness, disorder, and despair. imagine a prisoner under sentence of death in his lonely cell; the last morning sun he ever expects to gaze on streaming through his grated window, and the sound of busy hammers erecting his gallows ringing in his ears, and, then, unbar the bolts of his prison, and instead of leading him out to execution, put into his hands the governor's pardon, and bid him go forth and enjoy till life's latest time the best and sweetest it can offer. or think of a crew of voyagers on a dark and stormy sea, a fearful hurricane above, all around perilous rocks and quicksand, and the vessel threatening every moment to part asunder below,--think of them wafted all at once into a peaceful harbor and landed on a hospitable shore. figure yourselves placed in such and kindred perilous circumstances, and followed by a like happy deliverance, and you will still have only a dim shadow of the glorious and blessed reality to which our text points. far more terrible than bodily bondage, more appalling than death of the body, is the terror and the doom that attends a soul exposed to the extent of god's wrath and destruction, and from that--deliverance, safety, and escape through the blood of the lamb. there is, however, one point still that practically and to each of us is the most important of all. it is not said simply: "i will pass over you," but, "when i see the blood, i will pass over you." it was not enough that the paschal lamb had been slain. nor was it sufficient that the most high lamb merely purpose to spare them as his chosen people. if they would escape the calamity that was to fall upon their heathen oppressors, they must sprinkle the blood of that lamb openly on the posts of their doors. and even so it is not enough that god will have all men to be saved and come unto the knowledge of the truth; not enough that the lamb of god was slain to take away the sins of a guilty world, unless that blood is sprinkled by faith on the heart, unless, in other words, christ is taken by each separately and individually as his or her savior. it is faith which forms the grand connecting link between the priceless blessings of redemption and the perishing sinner's soul. what avails it to the wretch who is being borne down by a rapid current nearer and nearer to the fatal cataract to throw him a rope if he will not grasp it? or what to him whose dwelling is in flames, to place a ladder for his rescue, if he will not so much as step upon it? even so, what will it serve any of us, but only fearfully to heighten our condemnation, to be told of the great salvation, and have that salvation pressed on us in almost every form of persuasive appeal, as the only means of escape from death and destruction, if we still refuse to it the homage of our hearts, and deem ourselves perfectly safe without, and treat it as an idle tale? christ's blood has been shed, but before it can work its wonders, can stay the arm of divine justice uplifted to smite, that blood must be sprinkled, too; and the reason why it is not sprinkled on some, why it is not sprinkled on all who have heard of it, why all such do not feel in their hearts and display in their lives its cleansing, sanctifying power, is, and can only be, their willful, stubborn unbelief. how it is with you whom i am now addressing it is not for me to say. those only who are thus marked have any right to count themselves to the lord's people, and to set themselves at the savior's table. let us hold, not as a dry doctrine, but as a blessed truth, that apart from christ's blood there is no salvation. let us fix our hearts with deeper and more prayerful love on him; let it be ours with a glow of spiritual fervor, a joy with which nothing else will compare, to confess: my hope is built on nothing less than jesus' blood and righteousness. amen. palm sunday. and god said unto jacob, arise, go up to bethel, and dwell there, and make there an altar unto god that appeared unto thee when thou fleddest from the face of esau, thy brother. then jacob said unto his household, and to all that were with him, put away the strange gods that are among you, and be clean, and change your garments. and let us arise, and go up to bethel; and i will make there an altar unto god, who answered me in the day of my distress, and was with me in the way which i went.--_gen. , - ._ the passage before us refers to a very interesting part in the history of jacob. to escape the fury of his brother, esau, whom he had deprived of the patriarchal blessing, jacob, at the proposal of his mother, rebecca, flees to the house of his uncle, laban. on the first night of his journey he dreamed he saw a ladder reaching from earth to heaven, angels ascending and descending upon it, god standing at the top; and god also speaks to the poor pilgrim resting on a stone beneath. he assures jacob that he was the lord god "of abraham, thy father, and the god of isaac." he promises to give the land of canaan to his seed, to render his offspring illustrious and innumerable as the stars of heaven, and finally, in one of his descendants, to bless all the families of the earth; and to accommodate himself still more to the condition in which jacob then was, he added: "and behold, i am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for i will not leave thee until i have done that which i have spoken to thee of." deeply impressed with this vision of god's presence, jacob arose. but before he proceeded upon his journey, he vowed a vow, saying: "if god will be with me and will keep me in this way that i go, and will give me bread to eat and raiment to put on, so that i come again to my father's house in peace, then shall the lord be my god, and this stone which i have set for a pillar shall be god's house, and of all that thou shalt give me i will surely give the tenth unto thee." twenty years had passed since that occasion, years of hard service and vexation, when jacob resolves to return home. he crosses the ford of jabbok, where he wrestled with the angel, and comes to shalem. here he buys a piece of ground, builds an altar, and lingers for seven or eight years; he was now enjoying the delights, the comforts of home and of plenty. god had fulfilled his engagement with him to the letter,--he had been with him and defended him, led him back to his country in peace and prospered him, who had had nothing but a staff in his hand when he fled before the face of his brother, until he was now two bands. but where is now his vow, where his altar, where the tenth of all his possessions, as he had promised? nor does he show the least disposition to redeem, to perform it; and so it becomes necessary for god himself to stir him up; and thus reads the first verse of the text: "and god said unto jacob, arise, go up to bethel, and dwell there, and make there an altar unto god that appeared unto thee when thou fleddest from the face of esau, thy brother." from this little piece of history let us seek to derive some instructive observations, and pertinent with this sunday, the character of which is well known to you. first, we may note how soon the influence of impressive scenes wears away, how quickly we lose the sense of god's mercies, and the religious feelings they produce. if a person had seen jacob on the morning after his vision, when he was leaving the spot made sacred by his experience there, and had said to him: "god will accomplish all thy desires; he will guide and keep thee, and bring thee back enriched and multiplied, but thou wilt live year after year unmindful of thy vow," he would have exclaimed, "what! is thy servant a dog, that he should do this thing?" how were the israelites affected when god appeared at the red sea? they sang his praise, they resolved to distrust him no more. they said, "all that the lord commandeth us will we do." but they soon forgot his words and the wonders he had shown them. they murmured, and they rebelled time and again; all their vows and promises were written in the sand, and the first returning wave of trouble washed them out. if some kind of spiritual device, after the manner of our present day, could be invented to secure our feelings in certain periods and conditions of life, so that we might afterwards review them and compare ourselves, what revelations it would disclose! like a sieve, full while lowered, but, when raised up, empty and dripping, or like water, which has a natural tendency to be cold, if it has not a perpetual fire below to keep it warm, so do we constantly need means and helps; so necessary is it to have our minds stirred up by way of remembrance; and as we learn from our text, god also does that. he reminds his people of forgotten duties. various are his ways of doing so. one of his principal designs are afflictions. when difficulties are upon us, it is then that we remember former deliverances and vows, and our ingratitude in not keeping them. another such witness and monitor is man's conscience, which accuses the transgressor, and often presses a thorn into man's side. ministers of the gospel are also god's remembrancers. their business is, not to bring strange things to your ears, to entertain you with novelties or speculation, but their calling is to remind you of things you already know. as st. peter writes: "i will therefore put you in remembrance of these things, though ye once knew them," and st. paul says: "if thou put the brethren in remembrance of these things, thou shalt be a good minister of jesus christ." and our text furthermore shows us that good and pious characters give heed to these reminders. there is where we perceive a difference between christians and others. christians, it is true, are encompassed with faults and infirmities, they may err; they may fall, but there is in them a principle which secures their rising again. a man who is only asleep is easily distinguished from one who is dead; the difference will appear as soon as you try to wake them; the one remains motionless, the other stirs and springs up. the branch of a tree may bend down to the earth under a pressure, but remove the load, and it is upright again. when our lord looked only upon peter, "he went out and wept bitterly." jacob here does not argue the matter with the lord. he does not seek to excuse himself. thus reads the second verse: "then jacob said unto his household, and to all that were with him, put away the strange gods that are among you, and be clean, and change your garments." here we may stop a moment to emphasize the truth that there may be wickedness in a religious family. we find "strange gods" even in jacob's, the patriarch's, household, and we may view such a condition in two ways,--first, as a good man's affliction, and also as a good man's own fault. an affliction it certainly is to behold wickedness in one's family. it is bad enough to have bodily sickness and ailment in the house, but it is immensely worse to have sin, the plague and pestilence of the soul. but, could we see things as god sees them, could we trace back effects to their cause, we would ofttimes not be surprised at the disorder and wickedness which prevails. how many masters of families resemble eli, whose "sons made themselves vile, and he restrained them not,"--or david, "who had never displeased adonijah at any time in saying, why hast thou done so?" others, again, have provoked them to anger, till they are discouraged; while they preach humility and meekness in words, they practice pride and passion by example; while they send them to receive the nurture and admonition of the lord at the hands of others, they rarely or ever recommend religion by their own personal behavior,--and they then wonder at irregularities in their households. rather ought they wonder at their own folly in seeking "to gather grapes of thorns and figs of thistles." observe jacob here, he would not go alone, but calls upon his family, and all that are with him; everybody must attend. and thus our religious interest should not be confined to ourselves alone, we must bring our families along with us to the exercise of devotion. in our own families we possess authority and influence, and this authority and influence we are to employ for religious as well as civil purposes. god holds us answerable for it. there is nothing more lovely than the members of a family going to the house of god in company. such families are nurseries of their churches, and it is with delight that a minister addresses a hopeful audience made up of a number of amiable, orderly, serious-minded families. but oh! how it pains one to see you separated, and coming in alone,--the wife without the husband, the father without the son, the mother without the daughter. reflect on these things, my beloved. it is sometimes said that so few of those who make their confirmation vow remain loyal. to me it is inspiring that so many do remain loyal when you consider the influence and the atmosphere in the homes they come from. never a christian word escapes the lips of the mother; all kinds of political, secular newspapers and books are daily read, never a line of god's word or a church-paper. all sorts of time set aside for visits and trivialities on god's day, never for divine service. there remains yet the third and last verse: "and let us arise and go up to bethel; and i will make there an altar unto god, who answered me in the day of my distress, and was with me in the way which i went." jacob arrives at bethel, he looks around, he discovers the stone, now covered with moss, which, twenty-eight years ago, had served as his pillow. what feelings must have throbbed through his soul! what shame! what joy! and he fulfills his vow, erects an altar, does god honor and service, and gives the tenth to him of all he possesses. the application of all this? to you who have this day laid down upon god's altar your vow of allegiance, let jacob be to you an example of warning. god greatly disapproved of jacob's delay, his forgetting and breaking of promise, and, as we heard, he himself suffered by it,--wickedness, strange gods, had gotten into his household. vastly more noble than his conduct was that of the woman who one day appeared in the temple leading by the hand a lad, and, presenting him to the high priest, said: "for this child i prayed, and the lord hath given me my petition which i asked of him. therefore, also, i have lent him to the lord; as long as he liveth, he shall be lent to the lord." you know who he was--samuel, afterwards israel's high priest and judge. may you prove to be samuels brought hither to the temple, become useful members. it is only thus you may glorify god. or, those who, perchance like jacob, have neglected their vows, who blush to recall them, let them take this episode to heart, strive with the aid of that god who called jacob's vow to remembrance to fulfill their engagements; following the patriarch, may they say: "let us go up to bethel," that means, to the house of god. the lord grant you christian courage and determination! amen. easter. marvel not at this, for the hour is coming in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good unto the resurrection of life; and they that have done evil unto the resurrection of damnation.--_john , . ._ "earth to earth, ashes to ashes, dust to dust, in hope of the resurrection to eternal life, through our lord jesus christ." these solemn words, pronounced at the most solemn time, at the close of man's earthly career, are familiar words, and each lord's day do we confess in words equally as familiar: "i believe in the resurrection of the body." in that committal and confession we say much. we voice a belief that is peculiarly, distinctively christian. natural reason, assisted by some light lingering in tradition and borrowed from the jews, was able to spell out the immortality of the soul; but that the body should rise again, that there should be another life for this corporeal frame, was a hope which has been brought to light by revelation only. when natural man hears the doctrine the first time, the mere natural mind marvels. the next thing it does, as the philosophers at athens, when paul preached it unto them,--it mocks. "can these dry bones live?" is still the unbeliever's sneer. the doctrine of the resurrection is a lamp kindled by a hand which once was pierced. it is linked with the resurrection of our blessed lord, and is one of the brightest gems in his crown. throughout the writings of the holy apostles do we find them giving great prominence to this truth. the apostle paul, as he describes the gospel by which true believers are saved, says: "i deliver unto you first of all that which i received,--how that christ died for our sins according to the scriptures, and that he was buried, and that he rose again the third day, according to the scriptures," and argues that, "if christ be not raised," both your faith and our preaching are "in vain." in the early church the doctrine of the resurrection was the main battle-ax and weapon of war. wherever the first missionaries went, they made this prominent that the dead would rise again to be judged by the man christ, according to the gospel. it is, indeed, the keystone of the christian arch. let us, then, to the honor of christ jesus, the risen one, regard this article of our faith so prominent in the easter thought of man, observing _i. the certainty of the resurrection_, _ii. its results_. "the hour is coming," saith the savior. those words spoken by the mouth of truth express certainty. there are some events which may or may not be. kingdoms and the great powers of the earth may stand or they may fall, their throne broken into dust and their might wither like autumn leaves. events which we suppose inevitable may never come to pass, another wheel in the machinery of providence may make things revolve in quite another fashion from what our puny wisdom would foretell. there is nothing certain on this earth, in fact, but uncertainty. but the resurrection is certain, whatever else may be contingent or doubtful. "the hour cometh," it surely cometh. in the divine decree it has been so unchangeably fixed. "the hour," saith christ. i suppose he calls it an hour to intimate how very near it is in his esteem, since we do not begin to look at an exact hour of an event when it is extremely remote. an event which will not occur for hundreds of years is at first looked for and noted by the year, and only when we are reasonably near it, do men talk of the day of the month, and we are coming very near it when we look for the precise hour. christ intimates to us that, whether we think so or not, in god's thoughts the day of resurrection is very near. he would have us think _god's_ thought about it, not reckon any time too distantly and the event far away. this, too, is practical wisdom, to bring close up to us that which is inevitable, and to act towards it after a manner as though it were but to-morrow when the trumpet might sound. and most significantly does our lord speak of that "hour." he calls it "the hour." we read of hours that have been big with the fate of nations; hours in which the welfare of millions trembled in the balances; hours in which the die was cast for peace or for war; hours that have been called "crises" in history. but here is the culminating crisis of all, the master, the royal, the august hour that is coming. every second, every swing of the pendulum, every beat of the heart of time is bringing it nearer; silently, surely, we are drifting along the river of time to the ocean of eternity, and there is nothing to stop the constant flight. we pass on. "marvel not at this; for the hour is coming in the which all that are in the graves shall hear his voice." "all that are in the graves,"--by this term is meant, not only all whose bodies are actually in the grave at this time, but all who ever were buried, though their bones may have mingled with the elements, been scattered by the winds, dissolved in the waves, or merged into vegetable forms, all who have lived and have died--all these. all! what a numberless number! think of the inhabitants of this world at the time of the flood, more numerous then than now when men's numbers are so terribly thinned out by death! think from the time of the flood onward, of adam's vast offspring! nineveh, babylon, and chaldea, and persia, and greece, and rome were enormous empires of antiquity. the parthians and scythians, and tartars, and goths, and huns in the middle ages, what teeming hives of humanity; and our present communities and nations, what a numberless band! think of ethiopia and the whole continent of africa; remember india and japan and the land of the setting sun; in all lands great tribes of men have come and have gone to rest in their sepulchers. what millions upon millions lie buried in china this day, a country of millions. what innumerable hosts are slumbering in the land of the pyramids, embalmed in egypt of old. and every one, all who have ever lived of woman born,--not one shall be left in the tomb. _all_,--all the righteous and the wicked; all that were engulfed in the sea; all that slumber in the lap of the earth; all the great and the humble, all the children of luxury and the sons of toil; all the wise and all the foolish; all the beloved and the despised. there shall not be one single individual omitted, nor you, my dear hearer. as surely as you sit here this morning, so surely shall you stand before the son of man. you shall not be forgotten; your departed spirit shall have its appointed place, and your body, which once contained it, shall have its place, till, by the power of god, it shall be restored to your spirit again at the sounding of the last trumpet. it is a wondrous truth, and yet, as the savior directs, "marvel not at this," so as to doubt it, though you may marvel at it and adore the lord, who shall bring it to pass. and so it continues: "all that are in the graves shall hear his voice." yes, that ear that was buried a thousand years ago, and of which there was not the slightest relic left, that ear so long lost in silence, it shall hear--hear the almighty voice of that god who made man's ear at the beginning, who makes the ear of the newborn babe now, and is able, according to the working whereby he is able to do all things, to renew and refashion the ear, and hearing it shall start up, as the next words say, "shall come forth." it is not in the power of man's speech or imagination to conceive what a spectacle it shall be when, as the heavens are passing with a great noise, and the elements are burning with furnace heat, the angels are sounding the arrival of the great day of judgment, we shall see the multitudes in the valleys of the dead rising up from land and sea, from mountain top and deep ravines, swarming up a great and countless number before the bar of their judge. ah, what a sight it will be! what a wonder! and how will they look? you may naturally inquire. in answer i would say on the basis of god's word: like themselves. to each one will be given "his own body." our resurrected body, whatever it may exactly be and however different and superior it will undoubtedly be to our present body, will yet in some way be identical with our present body, and it will so far retain the appearance and individuality of our present body that in that future resurrected body we shall easily be recognized by those who knew us, and will be known as the same distinct personalities which we are now known to be in our present body. "though after my skin worms destroy this body, yet in my flesh shall i see god." we pass on to weigh the results. the text goes on to say: "and shall come forth, they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation." from this we gather that the whole family will be divided as it is even now, indeed, into two, and only two, classes of characters: "they that have done good," and "they that have done evil." who are those who have done good? by nature no one is "good." we are all sinners. there is none righteous, no, not one. the best of us are unprofitable servants. we can only be "good" in our way, and that is by having the goodness of another, the goodness of christ set down to our account. then, when we are thus joined to christ by faith in him, we shall, from principle, strive to do good. good, my beloved, is a word that may be measured according to those who use it. the "evil man," the unpardoned sinner, may "do good" in his sense and the sense of the world,--good to you, to his child, his wife, his friend, but he has no care for god, no reverence, no esteem for the great lawgiver. therefore, that which may be good to you may be ill to god, because done for no right motive, even perhaps done with a wrong motive. it depends upon what position i occupy towards my god and christ that determines on the day of resurrection, and that position is either for or against him; there is no middle, mixed, or mingled character. i am either a pardoned sinner or an unpardoned sinner, and my destiny will be accordingly. and what will that destiny be? either "life" or "damnation." "life" does not mean here mere existence; for both will exist, and exist forever, the "evil" and the "good." but "life" means happiness, joy, rapture, bliss; in fact, it is a term so comprehensive that it needs no small time to express all that it means. as for the other, theirs shall be a resurrection to damnation; their bodies and souls will come under the condemnation of god,--to use our savior's word, "shall be damned." we are shocked at the very sound of the word. we may well be so; we should be ten thousand-fold more shocked, if we really knew what the word fully means. it is vain for us to describe it, and we are loath to describe it. it were better for such that they had never been born, never awakened. from so terrible a portion, from thy wrath and from evil damnation, good lord, deliver us! we have thus seen, first, the certainty of resurrection, and secondly, the results. it remains, in conclusion, to draw one or two lessons from the text. the first is a lesson of consolation. we are frequently called upon to stand beside opened graves; some of you have stood there lately. what comfort for our wounded spirits is such meditation: to never mourn with regard to the souls of the righteous because they are forever with the lord. the only mourning that we permit among christians concerns the body, and here god's word offers us the assurance: weep not as though you had cast your treasure into the sea, where you will never find it again. you have only laid it by in a casket, whence you shall receive it again brighter and more beautiful than before. thou shalt look again with thine own eyes into those eyes which have spoken love to thee so often. thy child shall see thee again. that departed friend and father and mother, having loved his lord as thou dost, shall once rejoice with thee in the land where they die no more. it is but a short parting; it will be an eternal meeting. forever with the lord, we shall also be forever with each other. "let us comfort one another," says the apostle, "with these words." the other lesson is that of self-examination. if we are to rise, some to rewards and some to punishments, what--let each conscience ask--what shall be my position? where shall i stand? that depends upon what your life and your life's principles have been. what has it been? to amass wealth? to procure honor? to provide for your family? if so, it has been deficient. life's object and duty is to prepare for life, for the resurrection unto life. and to prepare for that, you must undergo a resurrection right now. there is as great a difference between men now as there will be hereafter. at present we have all living bodies, but in those living bodies, what is the state of the soul? there are in some living bodies living souls. there are in other living bodies souls that are dead. and that dead soul must be resurrected to life, or salvation is out of question; and that resurrection must take place _now_; it is too late hereafter. it takes place when you now give heed to that same divine voice that shall start the dead into life, the voice of christ jesus in his gospel and church. "he that believeth on him hath life, and shall not come into condemnation, but is passed from death unto life." easter calls for a rising up to spiritual life now, that it may be a resurrection unto eternal life, when all the dead shall come forth from the grave at the voice of him who this day so gloriously arose from the tomb. may we be partakers of both! amen. first sunday after easter. but when the morning was now come, jesus stood on the shore; but the disciples knew not that it was jesus.--_john , ._ the last chapter of the gospel of st. john takes us back to some of the scenes and circumstances of christ after his resurrection. the immediate text portrays to us how seven men come slowly and thoughtfully down to the narrow beach, enter a boat, and push out a little way from the land. they are clad in the coarse garb of galilean fishermen. their faces are bronzed by exposure to the wind and the sun; their hands calloused from dragging the dripping net and pulling the laboring oar. but they are men destined to hold the highest mark among the great teachers of mankind. foremost among them is simon peter, fiery soul, as ready to smite with the sword as to weep in sorrow at a look from his lord. after him follows john, the gentle and loving, who leaned on his master's bosom at the passover. then comes thomas, the slow and distrustful, so honest in his doubts and so yielding in his confession. then james, who was the first to seal his faith with the blood of martyrdom. lastly nathanael is mentioned, the upright and guileless, whilst the names of two are withheld. says simon peter to this number: "i go a-fishing." the rest join in, and soon the crew sets sail for the higher waters, but with no success. the long hours pass in fruitless toil; day creeps into evening, evening into night, night into morning, and still they cast and cast, and catch nothing. at earliest dawn a figure appears on the beach, and a voice is heard speaking to them. the text tells who it was. for some reason, as our text states, they do not distinguish him. perhaps it is because they are not expecting him, and it is still morning twilight, and they cannot see distinctly, or, what is more probable, because some change has come over his risen body like that which on resurrection sunday had prevented mary magdalene and the two disciples journeying to emmaus from readily recognizing him. taking him, quite probably, to be a fish-dealer, one of those who daily came out at dawn from the town to meet the boats and make their purchase, they hear a voice coming to them from the dim shore, saluting them,--to translate the question into our english idiomatic equivalent, boys, what luck? "none," answer the weary fishermen. again the voice sings out to them, "cast." no sooner done than their net was filled with fishes. and then at once, by a spiritual instinct, rather than by the vision of his eyes, john knew who this stranger was, and said to the rest, "it is the lord." whereupon, "when simon peter heard that it was the lord, he girt his fisher's coat unto him, (for he was naked,) and did cast himself into the sea." it is this beautiful incident that we shall regard in a few phases, in accordance with this season and practical life. in the first place, let us note that the resurrected lord revealed himself, and still reveals himself to us in the midst of our daily work. the lord came to these men while occupied with the toils and duties of their trade. many are the instances in which it has pleased god to show his special favor to persons while earnestly occupied with their ordinary callings. david was summoned from the care of his father's flock to be israel's king. elisha was following the plow when called to be elijah's successor. it was to faithful shepherds keeping watch over their flocks by night that the angel choirs were sent to announce the birth of the prince of peace, and here, while the disciples were busily engaged in their familiar toils, it was that jesus came and manifested himself to them. was there not something very instructive in this appearance at such a time? it showed that jesus ratified their decision to be up and doing. it showed that he was present with them in the midst of all their work. it showed, too, that upon his presence depended entirely the success of their labors, for before his arrival they had caught nothing; their nets were only filled with seaweeds. it was through his direction and through his direction alone, that their nets at last were filled with fish. what a lesson this for all faithful toilers, whether on sea or on shore, the lesson that jesus is with us in our daily tasks, whatever these tasks may be. we know that jesus himself once stood in the ranks of the world's toil. many a day, for many a year, he wrought in the sweat of his brow in the carpenter shop at nazareth. he thus stamped with the approval of his own example the work of every toiler, and showed the high dignity that belongs to all honest labor. by this manifestation of the risen jesus to those fishermen of galilee he sanctified and glorified the work of his children. like that dim figure on the shore of the sea of tiberias, jesus stands over against us, watching us with eyes of sympathy, and waiting to bless us with his counsel and help. he has not changed. he is the same yesterday, to-day, and forever. let us not forget this glorious truth as we bend over our desks, or machines, stand behind sale counters, or move in household duties; the thought: jesus is looking on, will shed its hallowed light upon the "common task," as it is styled, fill us with courage and cheerfulness, though our own work be irksome and hard, and enable us to do it faithfully, to quote the words of the apostle, "not with eye-service as men-pleasers, but in singleness of heart, as unto the lord," who looketh on. again, we note, jesus revealed himself to his disciples on this occasion, not only in the midst of their daily work, but in the _hour of their failure and disappointment_. they had gone forth to catch fish; but they had caught nothing. they were wet and cold, weary and hungry. and it was to these tired and disappointed men that the lord appeared. he filled their nets with fish; he filled their hearts with the joy of his presence, nor did he forget their bodily comfort and needs, he kindled a fire upon the shore, and provided for them a welcome meal of fish and bread. and christ's methods, my beloved, have not altered with the years. that scene on lake gennesaret is an allegory with a deep meaning for ourselves. it reminds us that our schemes and plans and endeavors, toil however hard we may, not infrequently meet with disappointment. we have perhaps all of us experienced what the poet says: oh! it is hard to work for god, to rise and take his part; upon this battle-field of earth, and not sometimes lose heart. he hides himself so wondrously as though there were no god, he is least seen when all the powers of ill are most abroad. or, he deserts us at the hour; the light is all but lost, and seems to leave us to ourselves just when we need him most. and yet, to speak with the text, though we may recognize him not, he is tenderly watching us from the shore. he has long since passed over to his glory. but while his disciples are yet on these waters, he keeps himself near the margin, and looks down upon them in their toil. his great heart is with us all in our disappointments, difficulties, and disheartening endeavors, and in some way, at the right time, he will come, just as yonder on the sea of galilee, to help us. let us believe that, and go ahead with our present duties, steadily, bravely, hopefully. hopefully, i repeat; there is all the difference in the world between working with hope and without it. the sailor on the raft sinks into despair as long as there is no vessel in sight, but let a ship appear on the far horizon, and immediately he is alert, and seeks by every means in his power to attract the attention of those on board, if, haply, he may be saved. in the same way, if we lose the hope of christ's help, we shall give up and break down. let us hold on, no matter what we are required to contend against in the battle of life, in the lord's cause, and rest assured that at length christ will come to us with such strength and supply as will abundantly compensate us for the toil and worry. let us believe that, or we shall fail in our undertakings. nor only, to follow our text, in the midst of work and disappointment, but in the time of spiritual doubt and difficulty does jesus reveal himself. in those days the hearts of the disciples were burdened with many regrets and uncertainties and fears. in that stern of that very boat perchance their master had often reclined, upon those same waters, and as they sat throughout those long and weary hours with the sails idly flapping, or plying the long, heavy oars, the waves splashing against the side of the boat, how these various sights and sounds must have reminded them irresistibly of one who used to be beside them constantly, and of the vanished happiness when they had been his pupils and his friends. that life of close companionship was ended now. their beloved master had been taken from them by wicked hands and crucified and slain. and, though since he had already appeared to them after his resurrection, and assured them of his living presence and power, yet he had appeared only to vanish away, and they did not know exactly how they were to think of jesus, or what he would have them do. they were in a state of spiritual doubt and uncertainty, full of regrets for the vanished past, and with no clear outlook for the years to come. jesus appears to them on this morning. they learn more fully who he was, and also what he would have them do. immediately following this description is the interview he had with peter, three times directing him, "feed my lambs, feed my sheep." he was teaching them all the while a valuable lesson. up to this time they had been in visible companionship with the lord; he was now educating them into the thought that, though his visible form should be withdrawn, his personal presence would be with them still. in short, he was preparing them to believe the great truth, on which the very existence of the christian church depends, and which he announced to them in the words of his parting promise: "lo, i am with you alway, even unto the ends of the world." it is quite similar with believers now. our faith is often sorely tried, we are "tossed about with many a conflict, many a doubt." we need those things; the lord is thereby educating us, teaching us some lesson or lessons, so that our faith may become stronger, purer, and better. "doubt," one has said who lived long ago, "doubt is the daughter of the devil." there is that kind of a doubt which is the sign of an enlarging faith. of that sort was thomas. how gloriously it was removed, and he the better for it! so with these men here, and so with us. not seldom do we find a soul must be tossed all night upon a dark, tempestuous sea of doubt and misgiving before jesus comes with the morning light to speak his word of peace, and to make all things plain. this leads to the last thought, _viz._, that jesus reveals himself to the eyes of those who love him. we must not think that work, or disappointment, or religious doubt, in themselves, insure the vision of the lord. on the contrary, it may be these things precisely that veil him from our sight. sometimes a man's work so absorbs his heart that he has no thoughts left for spiritual things. and sometimes worldly disappointments only make a man hard, bitter, and cynical, while spiritual doubt drives him into sheer unbelief and black despair. a certain condition of heart is needful in order that these things become blessings, the occasion of fresh revelations of the lord. this narrative suggests which it is. it was john who saw jesus first in the figure that stood on the shore, and john, as we know, was the disciple who loved jesus most and best, and there was a real connection between these two facts. it was the love of john's heart, rather than the sharpness of his eyes, that enabled him to say, "it is the lord"; for love detects the loved one afar off, and where others see only the indistinguishable figure of a man, it cries: "nay, it is he himself." and love, my beloved, is still and always a great condition of spiritual knowledge. "he that loveth me," said jesus, "shall be loved of my father, and i will love him and will manifest myself to him." often, like those fishermen of galilee, we have to face life's duties and burdens with a dull and heavy heart; if there is love to christ, he will appear to our faith, if not to our sight, filling our hearts with the joy of his presence and compelling us to say in wonder and delight: "it is the lord." god grant that we may know him in this life, so that when the morning of eternity dawns upon us, we may see christ standing on the shore of heaven and hear his words of welcome. amen. second sunday after easter. so when they had dined, jesus saith to simon peter, simon, son of jonas, lovest thou me more than these? he saith unto him, yea, lord, thou knowest that i love thee. he saith unto him, feed my lambs. he saith to him the second time, simon, son of jonas, lovest thou me? he saith unto him, yea, lord, thou knowest that i love thee. he saith unto him, feed my sheep. he saith unto him the third time, simon, son of jonas, lovest thou me? peter was grieved because he said unto him the third time, lovest thou me? and he said unto him, lord, thou knowest all things; thou knowest that i love thee. jesus saith unto him, feed my sheep.--_john , - ._ it was on the shore of the sea of galilee. the first pale shafts of the rising sun were shooting across the eastern sky, revealing seven fishermen out upon the water in a little boat. all night they had been toiling, rowing and letting down their nets, but nothing had they caught. disheartened by their fruitless toil, they were just about to give up further attempt when a once familiar form is seen standing upon the beach, and they hear a voice telling them to cast the net on the right side of the ship. they heed the direction, and the success which follows--a draught of one hundred and fifty-three fishes--confirms them in their belief that it was their risen master who had given the command. thereupon they drag the boats to shore, and find a fire of coals, and fish laid thereon and bread, whilst he whom all know to be the lord, but whom none from holy awe dares ask, "who art thou?" bids them, "come and eat." it is here that our text sets in--one of the most pathetic incidents in sacred story. to understand it properly, we go back in spirit to that scene in the high priest's palace when peter, the bold and courageous, whose impulsiveness had caused him to promise great things, had shamefully and cowardly denied his master in the hour of distress. thrice had he averred that he knew not the man of whom they spoke, and aggravated his offense by denunciations and an oath. it was a grievous, a most terrible fall for the apostle, one that virtually excluded him from the circle of his fellow-disciples and from his holy office; and whilst it is true that he had wept in sorrowing repentance when the eye of his master had met his insignificant look, yet the occurrence was such as to demand a personal heart-to-heart interview and setting aright. this interview took place on the shores of the sea of galilee, after the miraculous draught of fish. everything tended to prepare the apostle for the holy scene. it was just three years before, at the same sea, after a similar miracle, that the lord had established him in his ministerial office. the early hour reminded him of the morning watch, that fire of coals answered to that fire of coals in the palace of caiaphas,--all of this must have touched peter's heart to the quick, made him exquisitively sensitive to the scene that followed. the particulars of that scene we shall now ponder, regarding, _i. the examination_, _ii. the charge_. when they had finished their meal, jesus said to simon peter, "simon, son of jonas, lovest thou me?" each designation is touchingly significant. "simon, son of jonas." why not "peter," the name he had himself once bestowed? because he had proved himself anything but a peter, a rock man. it was not as peter, as a rock, but as simon, son of flesh and blood, that he had acted in denying his lord. "simon, son of jonas, lovest thou _me_?" remembering what had occurred, how divine, how unspeakably tender a word! "lovest thou _me_?" even him whom thou didst say and confirm with an oath, "i know not the man," and more than these, as thou didst boastfully claim: "although all should be offended because of thee, yet will i never be offended." truly, a rigid examination if accompanied by the same look that once brought tears to his eyes, calculated to cut down deep into his innermost soul. moreover, the lord repeats the inquiry three times, evidently as a reminder of the thrice shameful denial. and what does the disciple reply? sad almost unto death, he would prefer to turn aside and give vent to his feelings in silent tears. but the lord has put a question to him, and speak he must, and so he responds with great tact and deep emotion, "yea, lord, thou knowest that i love thee." and the last time, with additional force, "lord, thou knowest all things; thou knowest that i love thee," as though he said: "others may misjudge me, these brethren and apostles, those servants in the high priest's palace, but thou, lord, the omniscient, knowest that i love thee." and we may believe that it was so. on the day of pentecost, when boldly confessing his master in the face of thousands, until the day when, pinned to the cross in rome, he at last made good his promise, "though i should die with thee, yet will i not deny thee,"--in all this we have the evidence of that love thrice avowed. and has that original scene on the shore of the sea of galilee and that question no concern and no application whatever for us? no superfluous or unprofitable inquiry, my dear hearers. if the lord were to appear personally in our midst this morning, look straight into your eyes, and, addressing you by your name, say, as he did to simon, son of jonas: "lovest thou me?" could you answer as promptly, as heartily as the apostle did, "yea, lord, thou knowest that i love thee"? or are there no tests by which to find out? it was written by a pious man, but it is poor, unchristian theology: 'tis a point i long to know, oft it causes anxious thought, do i love the lord or no? am i his, or am i not? we need only settle down to a faithful and impartial scrutiny with ourselves to find out, "lovest thou me more than these?" what "these"? love, according to its object, has been variously classified. there is social affection, or love of friends. in spite of much that has been said about the fickleness of friends and friendships, there is no darker lot and no gloomier epitaph could be inscribed upon the monument of any man than that: "he lived and died without a friend." history gives us many noble testimonies of its strength and beauty. we think of the bible account of david and jonathan. again, more beautiful and binding is the affection which subsists in the family circle. the bond that ties together husband and wife, that unites together brothers and sisters, brought up around the same domestic hearths, sharing in common joys and sorrows, how strong and enduring it ought to be, and especially that which exists between parents and the child. the recollection of a noble parent, of a devoted mother, time nor place nor change can ever uproot the affection from the heart. but, asks the voice of our text: "lovest thou me more than these?" there is one toward whom we sustain a still nearer and holier relation, one whose care surpasses that of an earthly parent, and whose love is more deep and sublime and unfailing than a mother's, even he who has created you, redeemed you, and who crowns not only your life, but your whole eternity with his goodness. it matters not what, and hence you may embrace in that riches, honor, property, possessions, fame and name, or even self,--there is one who requires that all these should be held in subordination to a still higher, all-sustaining affection. "lovest thou me"--is the question, "more than these," and where is the evidence? if you love a person, you will delight in the fellowship and company of that person. love finds its greatest happiness in the presence of the beloved. the thought of a long absence is painful, or hopeless separation, intolerable. it is so with him who asks "lovest thou me?" every opportunity of communion with him the believer values as a privilege. the word in which he speaks to him, the place in which he meets with him, the table which he spreads for him, these are his greatest delight, his favorite and fondest resort. again, if you love some one, you will constantly aim to please that person. you will be considerate of his feelings, you will refrain from any conduct that might be displeasing, and strive in every possible way to be of service and help to his interests. it is none else with christ. consideration for him and obedience to him, and that as a pleasure and privilege, is a criterion of our love to him; and this alone you will find where there is true attachment. the maiden that loves will think nothing of leaving a pleasant home to cast her lot with the man of her devotion. the mother will spend herself, unselfishly sacrifice her comfort, strength, and even life itself, for the objects of her affection, and this rule applies to the christian sphere.--no man ever possessed true love for christ who was not willing to lay down in sacrifice what he cherished highly. here, then, are a few criterions, and now, with all sincerity, repeat the question once more, "lovest thou me?" lovest thou my word, my house, my sacraments? is my service thy delight? what sacrifice art thou bringing? shall the savior say unto thee as delilah said unto samson: "how canst thou say, i love thee, when thy heart is not with me?" or are you able to say with the apostle, "lord, thou knowest that i love thee"? may we all be brought to love and adore, with our whole, undivided heart, him who loved us and gave himself for us, and who is the model and source of all pure and ennobling lives. but there is yet another consideration for us to weigh in the text. peter, making threefold confession of his attachment, is three times, after each answer, commanded, "feed my lambs," "feed my sheep." a desperate cause, in this passage as in a few others, wants to find a proof of peter's supremacy. there is a certain pontiff who wears a triple crown--the tiara--upon his head, styles himself peter's successor, and seals his briefs and documents with the "fisherman's ring," and he affects to rule all christendom in virtue of the right conferred on that apostle by christ. but in vain do we seek the scripture for any such reference, and surely no such sense is implied here. that scene on the shores of the sea of galilee can by no means be interpreted to mean that peter was being exalted above his fellow-apostles. neither could we regard it as a reproof and abasement. none other had so sorrowfully forfeited his charge as peter had, and it was not necessary to reinstate them. where, then, is the exaltation? nor is there any such a sense implied in the words themselves. "feed my lambs," is christ's direction. romanism, you will observe, exalts the ruling; you can see that in such words as pope, cardinal, primate, bishop, prelate, diocesan, throne, and so forth. protestantism emphasizes the "feeding." protestantism makes much of preaching, rome but little. rome exalts the clergy, protestantism gives prominence to the congregation. it is easy enough to decree and lord it over, it is not so easy to feed. and food is what a flock explicitly needs. it can live without edicts, it cannot live without food. observe, also, the pronoun "my" sheep. the flock was not peter's, it was the flock of peter's lord. the flock does not belong to the under-shepherd; it belongs to the chief shepherd. and did not peter himself--and that is one reason why his letters are never read in the romish church--very strongly denounce the very things which it is asserted that christ had invested him with: lordship over the church, a separate hierarchical priesthood, and refuse such honors as are freely given to his successor? as luther has well said: "popery never drew its doctrine from the bible, but uses it as a means to thrust upon the world an audacious system which has its origin somewhere else." nor can we leave entirely unnoticed the difference the lord makes between his people,--"feed my lambs," and again, "feed my sheep." some of christ's flock are lambs, lambs in years. perhaps there are more lambs than sheep, more true members of christ in the nursery and in the sunday-school and in the christian day-school than in the assembly of the adults, and these we are to feed, and it becomes those who are invested with the sacred office, and those who are supporting the sacred office, to dispense to them wholesome and health-sustaining spiritual food. our responsibilities in this respect are great, and all the greater because the more secular knowledge would crowd out religious, the many things that are now regarded needful, and set aside "the one thing needful." "feed my lambs," and, "feed my sheep," says the chief shepherd. see that they get the proper food and get it in proper proportion. and "my sheep;" we are not always to remain lambs. christian life is a growth. first the blade, then the ear, and then the full corn in the ear. first babes, and then we need milk; afterwards adults, and then we need meat. alas! that, like the writer of the letter to the hebrews, we are sometimes constrained to complain "that many of you who ought by this time be teachers, are yet needing again that one teach them the first rudiments of the oracles of god, having become such as have need of milk and not of solid food." this was a crisis in peter's life. hitherto he had been tended as a sheep, henceforth he was to tend as a shepherd. having been converted, that is to say, having been turned again to his master, he is henceforth to strengthen his brethren. what hinders us from doing likewise, pastors and teachers, educating, tending, and feeding the flock of god? this is the privilege of the laity, not less than of the ministry. when the laity really do their work, they, too, are really a ministry, true shepherds. but let us evermore keep in mind--which was the first part of our sermon--that the essential qualification, the principle of such service, as it is the only thing that will render your work delightful and carry you through all difficulties, is love to christ, "lovest thou me more than these?--feed my sheep." amen. third sunday after easter. neither do men, light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. let your light so shine before men that they may see your good works, and glorify your father which is in heaven.--_matt. , . ._ the religion of jesus christ is the religion of everyday life. he touched the common things, and, like a magic wand, they changed into the finest gold. he went into the kitchen for a text, and transfigured the meal, the dough in the bread wrought into a parable of god's working grace. he went into the garden or the woods, and found a lesson in the springing seed and the flowers which carpeted the ground. "consider the lilies," he said in his sermon on the mount. he went on board the fishing boat, and the nets become a picture of the kingdom of heaven. here, in this immediate verse, our lord steps into an eastern or oriental house for a text and speaks under the illustration of an article which is to be found in every home, of a candle, or rather, a lamp. the apostle peter, who was present at the original preaching, must have carefully noted the comparison, for he speaks in to-day's epistle-lesson in nearly the same language as his master when he admonishes his hearers to let people see their good works and thus glorify god. may we do likewise as we shall now regard, under god's blessing, the christian's duty to let his light shine before men, observing, _i. how this is done_; _ii. why it ought to be done_. be it noted, my beloved, at the outset, that man, in and of himself, is not a light; he is darkness. says the apostle, writing to the ephesians, "ye were sometimes darkness, but now are ye a light in the lord." how did they get light? not by worldly science and learning. many are very learned and literate, and yet their souls are enwrapped in thick darkness and without hope in the world. and there are those who are illiterate, incompetent to read and write, who rejoice in this light as the star of their hope. in the eighth chapter of john the lord says: "i am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life." jesus christ, then, and he alone, is the one true light. to have light, light unto eternal life, you must seek, embrace him as your savior, your righteousness, the propitiation and reconciliation for your sins. you must recognize in him the wisdom of god and the way to god. here you have in what sense christians are lights, _viz._, by jesus christ. the sun shines by its own inherent light, the moon by borrowed light. in itself a dark body the moon shines only because the light of the sun falls upon it and is reflected from it. christ is the sun of righteousness, resplendent in his own glory, which he had before ever the world was. we have our light from christ, the true light, which lights every man, says the bible, that cometh into the world. and what dispensation is made of this light? "neither do men light a candle, and put it under a bushel, but on a candlestick, and it giveth light unto all that are in the house." a candle or lamp under a bushel would be of no advantage to any one. a light locked up in a cupboard would leave the house in darkness. correspondingly, we christians are meant to be lights that can be seen. a man cannot be a christian in secret. it is a delusion if a person thinks he might be a christian privately for himself, that he need not associate with, join the church, or make a public confession of his faith. in the days of christ many of the chief rulers believed on him, but because of the pharisees they did not confess him, lest they should be put out of the synagogues. it is said of them that they loved the praise of men more than the praise of god, and had their reward. we, my brethren, as christ's people, must not keep our religion locked up or hidden; we must not be ashamed of it, and we must not be selfish about it. if you believe in the truth of the gospel; if you hold the doctrine of the church; if you reverence the bible; if you are given to prayer,--hang out the light, let others know it, put that precious lamp where others may share it. what use is there to tell us that such and such a person is a burning and shining light in the religious world, unless we can see his light shining before men? they are no more helps as guides than a lighthouse whose lantern is gone out; no one is the better for it. and this light is twofold; it is a light of warning, and it is a light of holy example.--a light of warning. if you look at a great railway station at night, you will see numbers of lamps, some showing a red, some a green, some a white light. these are all warnings to the many trains leaving or entering the station, and upon them depends the safety of hundreds of lives. if the signal man fails to show the red light when there is danger, wholesale destruction follows. dear hearers, there are times when we are called upon to show the danger signal. if we see a relative or friend deliberately going into danger, taking a course which means ruin to his character, ruin to his soul, what is our duty? are we to say, i am very sorry, and thus hide our light under a bushel? no, we must try to stop a brother from destruction; we must say a word of warning, kindly, tactfully, but firmly; we must say, for god's sake, stop! if you see an acquaintance imbibing too freely, frequenting the place at the corner, show him the danger, hang out the red light. if you see young people neglecting religious duties, slinking about after dark in bad company, going with those who bet and gamble,--let them go? no; try to turn them on a safe road; hang out the red light, the danger signal. i once read of a man who was engaged as a laborer on a railway. one stormy night, when he returned to his cabin, he found that a sudden landslide had occurred, and that part of the track was blocked where the express would pass in a few moments. would he remain quiet and let the accident happen? what could he do to show the danger signal? he had in his cabin an old lantern lighted by a piece of candle, but that would not show the red light. then, when the roar of the advancing train was audible in the distance, he seized a glass flask and with the broken neck cut into the veins of his wrist he let the blood color the lantern, and the candle shone through it with a dim red light, and this, scarcely able to stand, he held up on high, just in time to stop the express at the edge of destruction. take that illustration for what it is worth, just so it impresses you with the importance of showing the red danger signal unto others. and so it is also with the signal light that is clear and white, the signal of holy example. let that also shine. as we look carefully at our text, it would seem as if the master had two spheres in mind when he spoke these words. we are told that when the lamp or candle is put in its proper place and doing its proper work, it gives light to _all_ in the house. there is nothing like household religion. sometimes professing christians are very bright and shining lights in public, and quite dark in private, in the home and family circle. the right sort of christianity shows a pure, clear light amid the troubles, worries, and anxieties of home. it will not do for the wife to be a shining light in society or at the public meeting, and at home be fretful and unkind to her husband, a constant scold and a scare to her children, perpetually complaining and quarreling. it will not do for men to make brilliant speeches on the blessings and benefits of christianity, if they show no example of it by the fireside. take care of the home light; let it shine clear there, if anywhere. but not only there! a lady who was once asked to unite with a society of the church, no circumstances or other considerations preventing, declined, replying that she had a society to look after with which none compared. which is that? "that society is my family." there was truth in that; the family is the chief society. parents are to exercise a christian example in the home. christian discipleship, like charity, begins there. but it does not end there, nor is it restricted there. "no man liveth unto himself, neither alone unto his family." he belongs to his country, to his church, to the world, to mankind at large, and has duties toward them. "ye are the light of the world," is the language of the savior. what will men not do to gain followers for a party in politics and otherwise! and in matters of salvation, church, gospel, eternal life, we should be timid, silent, diffident, shy, reluctant to open our mouths and assert our convictions, stand aside, and place our convictions under a bushel? surely, that's not letting the light shine. so much as to the nature and mission of this spiritual light. in conclusion, a word as to the blessedness that attends it. this blessedness, in part, affects ourselves. blessing others, we are blessed. gaining others, we gain. i think here, by way of illustration, of the two travelers who, plodding along through snow and bitter cold, discovered a man lying by the roadside frozen and numbed. said the one, "i cannot stay here to attend to this fellow, i must take care of my own life." the other, like the good samaritan of old, remarked, "i cannot pass on without having made some attempt to restore him," whereupon he set about to rub him with all his might. his efforts were rewarded; after a little while the unfortunate man opened his eyes, and, arising, went with his rescuer. what surprise was theirs when, passing along, they saw the man who had selfishly and heartlessly continued his way, lying frozen to death. the good samaritan, by his labor of love, had stirred his blood into intense circulation, and thereby saved his own life. spiritually it is just that way. seeking to win others for eternal life, we win eternal life for ourselves. our faith is strengthened, charity increased, we are blessed in our deed. and this is the second consideration,--our father in heaven is glorified. that is the great thing we must aim at in everything we do in religion. in this center the lives of all our actions must meet. we must not only endeavor to glorify god ourselves, but must do all we can to bring others to glorify him. we have considered a grand spiritual truth, our exalted position and calling. conscious of it, may we shed forth the beams of illumination for the lightening and the brightening of a dark and gloomy world, receiving supply from the true and only light, christ jesus, until we shall dwell in the world where god himself is the light and where we shall shine as the stars for ever and ever. amen. fourth sunday after easter. teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the lord.--_col. , ._ we read in the th chapter of genesis that when jacob, the patriarch, was fleeing from the wrath of his brother esau into the land of mesopotamia, while resting at night upon a stone for his pillow, he had a wonderful dream. a ladder extended from heaven to earth, angels ascending and descending upon it, and god, standing at the top, spoke to the heartsore traveler beneath. that vision was highly typical. the ladder was a symbol of the intimate connection that existed between him and the god of his fathers, abraham and isaac; the angels ascending and descending, were a symbol that his prayers and sighs had come up before the heavenly throne, whilst the words of the almighty were a guarantee that his journey would take a prosperous end, and cheerfully, we are told, did the patriarch take up his pilgrim staff and resume his route in the morrow. now as it is with all things we find written in the old testament, so with this also. we have the reality of what jacob experienced in dream only. the ladder which now extends between heaven and earth, connecting us pilgrims or strangers with our heavenly home, that ladder is jesus christ, man's mediator, who declares, "i am the way; no man cometh unto the father but by me."--the word of the almighty, then spoken, we have, greatly amplified, in this divine revelation, this holy volume before us; nor are the angels, these celestial messengers, missing to carry on communication and intercourse between god and sinful man. figuratively and symbolically speaking, these angels stand for all those agencies, exercises, and accompaniments by which the soul is lifted up to heaven and god, and by which we are spiritually helped and edified, and it is one such holy agency and accompaniment of sacred truth that we wish to consider in these moments of devotion. st. paul speaks in our immediate text of "teaching and admonishing one another in psalms and hymns and spiritual songs." let us regard these words, and may ours be the same confession as jacob's at bethel: "how venerable is this place! this is none other but the house of god and this is the gate of heaven." "o sing unto the lord a new song, for he hath done marvelous things." "make a joyful noise unto the lord, sing forth the honor of his name, with the harp, with trumpets and the sound of cornet. praise ye the lord." these are the words of the th psalm of david, and it was with this psalm that the service began, in the ancient church, on the fourth sunday after easter. the name of the sunday is cantate, which means "singing sunday," and probably there is no time in the course of the civil church-year more appropriate to raise one's voice in rejoicing and heart-felt song. in nature a new era of revival and tender growth has gone forth; the earth is clothed with loveliness, refreshed with energy, and from birds and blades, from flowering buds and a tender branch goes up a joyful melody and proclamation to their creator; and when we come into his sanctuary, the house of his word and his worship, and reflect on the blessed easter scene from which we are just coming, we have reason to tune our voices in strains of loudest and loveliest anthems, and an appropriate and beautiful thing it certainly is to bring this noblest of human arts to the aid of the soul in its communication with god. since time immemorial has the power of music been acknowledged over the heart of man. "let me make the songs of the people," said a celebrated statesman, "and i care not who makes the laws." an illustrious greek philosopher was not far wrong when he stated that the human soul was closely allied to rhythm and harmony, and we know that the court of rome feared the sacred hymns of luther as much, if not more, than his publications and fiery eloquence. turning to the holy scriptures, we observe a constant recognition of music in the old testament and in the new. standing on the shores of the red sea, moses, the man of god, chants forth the gratitude of his people after their safe deliverance from egypt's bondage in song, whilst miriam, his sister, responds with timbrel and dance. david, the anointed shepherd boy, takes his harp and charms into tranquillity the ferocious spirit of saul. elisha, when he would prophesy, calls for a minstrel, and under his playing the prophet's heart grows warm and his lips eloquent with a message from god. and where do we hear of more magnificent renderings than in the temple at jerusalem, thousands of voices organized in costly choir to chant with accompaniment of complete orchestra, the psalms written by their monarch, david, called the sweet singer of israel. cherubim and seraphim are incessantly praising god in thrice "holy to the god of sabaoth," and angels' choirs filled the midnight stillness of bethlehem's plains. add to this zacharias' _benedictus_ and mary's _magnificat_, which have lent their hallowed inspiration to ages since in the christian church, and if there is one scene which impresses every reader of his bible, and to which he looks forward with pure delight, it is the worship of the lamb in revelation, the joining of the celestial choir in hymns of endless melody. desiring to bear our part in that tuneful service, can our lips be silent on earth? nay, music is one of god's good and perfect gifts, of which to-day's epistle speaks as coming down from above. true, like all other good gifts to man, it has been seized upon and perverted for evil purpose by the enemy. satan it is who has levied upon music and made sad havoc in the line of song. but shall we abandon to him the territory? shall we not make reprisal upon the enemy, consecrate to the divine giver his first-fruits? and unquestionably, in the worship of our lutheran church, hymnology has a larger and a more correct province than in any other body of christians. i have listened to various music, i have heard entranced the melting tones of the _miserere_ in early mass at the catholic cathedral, the sweetly attuned antiphons of a vested episcopal choir. i have listened to solos and quartets, accomplished tunes, composed by masters; but what do all these solos, superbly rendered, amount to when in god's worship the congregation itself sits mute in its pews, deprived of every response, as in the catholic church, or too indolent to respond, as in many others? is it christian, is it churchly, is it consistent with our text or the spirit of true worship, that ninety-nine tongues of a hundred be silent in the house of the lord? when the minister turns to the people and says, "the lord be with you," is he supposed to address only four singers and an organist? no, my dear hearers, praise is the duty and privilege of all the people, and to deny or stint them in a share in it is to wrong their souls and insult their maker. a well-tuned solo is good, the chorus of the choir is better, but best of all is the response and song of the entire congregation, sending up its confession and praise to the god of heaven. there is nothing more solemn and pleasing to the lord of sabaoth than a singing congregation, and nothing more dull and spiritless than singing wailed forth in melody calculated to freeze the last spark of holy fire upon the altar of the heart. having emphasized which is the best form of songful worship, that by the congregation, let us regard it a little more closely. the singing of a congregation of worshipers is, as it were, the preaching of the congregation, is the confession which it renders on its part and in behalf of its faith, is the amen which it places upon the words and utterances of the preacher. the most important place, it must ever be maintained, in a truly evangelical service, is the exposition, the setting forth of god's word. a worship consisting exclusively of singing, commonly called a song service, is an innovation in lutheran church life, and a very questionable one at that. the object of our attendance at church is not to hear "sweet music,"--this can be better answered at the concert or the oratorio,--honest christian people come to hear god's word, to build up their souls in divine truth. the sweetest tune sung by the lips of angels or of man cannot replace the least passage of the bible, for it alone is the power of god unto salvation. christianity is not rapturous ecstasy, super-induced by fine melody, not emotional feeling; christianity means repentance and faith. there is nothing, no symphonies and oratorios, no strains, that can bring peace and rest to a sinner's heart, but only and solely the simple words of the lord received and believed. the sermon, then, occupies the central position of the worship, just as the sun is the center of the solar system, and, in turn, determines the true place of the song and music. it is the noble handmaiden, preceding and accompanying the preaching of the word, the sweet odors which carry our devotion and sacrifice upward to heaven, in harmony with the utterance of the speaker. it is thus we value our hymns as the finest ornament of our evangelical worship, and nothing is more significant than to find in your homes the christian hymn-book lying upon god's book. and what does a careful survey of that hymn-book reveal to us? we would not from any feeling of denominational pride detract any from the grandeur of hymns originated in dissenting bodies, many of which are embodied in our hymnal, but if there is one church whose voice swells out loudly among the hymnody of christendom, that can look with satisfaction on its collection of sacred songs, it is our beloved lutheran zion with its stately and majestic chorals, its incomparable anthems. there is about our hymns a spirit of divine power; they are the expressions of our christian faith, church-hymns in the fullest and best sense, not only inspiring and devotional, but educating and instructive, designed to lead us in our way to salvation and heaven. take, for instance, the various seasons of the church-year: advent, expectant and exultant over the coming of the savior of man; christmas, what hymns will compare with those of our church in childlike simplicity and depth of feeling? passion-tide, with its solemn lines: "o bleeding head and wounded," "o lamb of god most holy;" easter-tide, with its stirring hallelujahs. how doctrinally sound are our hymns of faith, how cheering our hymns of praise, how touching the melodies of penitence and death! referring to our text, we find the first requisite for a correct church-hymn is this: to bring god's word closer to us. the apostle says: "teaching." our hymns will stand the test of this standard. in the days of the reformation they were one of the most beneficial means of winning hearts and conquering lands for bible truth and bible church. many a priest, history records, was sung down from the pulpit and out of the church by the congregation joining in a lutheran hymn, and later, in the dreary days of rationalism, when man's folly was put in the place of god's wisdom, it was these church-hymns which still afforded spiritual food to the children of god, and till this day, wherever those tried and heavenly true hymns resound, we can cheerfully be persuaded that they assert their influence in making men wise unto salvation. nor are they merely calculated to instruct, but also to cheer and inspire. there is scarcely another power that will ease the heart, strengthen and sustain the lagging and downcast spirit, as will a heartfelt "commit whate'er may grieve thee," and kindred hymns. in the darkest moments of his life, david tuned his harp and bade sorrow and grief flee. in philippi's dungeon, at the hour of midnight, paul and silas raised their voices in melody of praise. after days of bitter conflict and labor the reformer would produce his lute, and sing unto the lord a pleasant song, to the joy of the angels and the chagrin of the devil. gustavus adolphus, sweden's valiant hero of the faith, who fought and died for religious liberty, never entered a battle without prostrating himself with his army before the lord of heaven and singing, "a mighty fortress is our god," "fear not, o little flock, the foe." sacred story tells us of saul, that whenever the evil spirit came over him, the king would send for david, and under his tune find relief from his torments. nor has the spiritual song lost any of this soothing element. "the singing of songs and hymns purifieth our thoughts," says a church-father, "represses sensuality, stirs the heart to pure emotions, awakens a love and a longing for the beauty of holiness, moves to holy contrition and godly sobriety." no wonder that luther ranked music next to theology of pure religion, effectual as it is in warding off satan's suggestions, and aiding us in becoming better and more noble, and hence, in harmony with this sunday, cantate, we are justified in bringing this topic to your consideration, especially in our times, which are replete with so much vain and shoddy music, senseless and overwrought travesties, often set to tunes that are a perfect scandal and shame upon all divine worship, and better suited for the opera than for the house of god. let us rejoice in this good gift god has bestowed upon us, and diligently use it in our churches and homes until it shall be our happy lot to join the multitudes of those who shall raise their voices to pour forth their everlasting song, and cause the city of god to ring with anthems of perpetual worship. amen. fifth sunday after easter. praying always with all prayer and supplication in the spirit, and watching thereunto with all perseverance.--_eph. , ._ among the things that people believed in olden times was a certain stone, called a touchstone. by means of this stone it was claimed one could determine whether a gem or a precious piece of jewelry was genuine or not. the sham diamond might glitter ever so brightly, the sham gold externally deceive the eye, let the touchstone be applied, and its real character would at once appear. spiritually, in religion, there is such a touchstone by which those who profess to serve god can discover whether they are genuine christians or not, whether their religion is pure gold or inferior metal, whether their faith is a gem of great price or only worthless imitation, useless dross. that touchstone of true spiritual life is prayer, communion with his god, for as a man communeth with his god, so he is. how, then, does this touchstone apply to you? are you a man, or woman, of prayer? what sort of christian are you? nor can it be said that we need no instruction on this subject. we must be taught to pray just as we must be taught how to write and talk correctly. let us, then, in all simplicity, with plainness of speech and practicalness of purpose, consider. _i. when, ii. where, and iii. how we should pray_: and may god's holy spirit, the lord of prayer, attend with his blessing our meditation. there are many passages in holy scripture which seem to command impossibilities, and we tacitly pass them by as not intended for us. this cannot be a wise or safe thing to do, for god does not command impossibilities. so with the text, "praying always." in other places we read, "pray without ceasing," "continue constant in prayer." our first thought may be, that's beyond us. how, in this busy life of ours, shall we ever be able to give ourselves over to never-ceasing prayer? a few minutes a day, a special prayer occasionally at special seasons or special emergencies, that's about all we can afford. that is a mistaken notion of these texts of prayer. it is a familiar expression: "prayer is the christian's vital breath," the christian's native air. we are always breathing. ceasing to breathe means death. so with the spiritual life. for a person not to pray means spiritual death. every one who is a christian prays; not to pray stamps him as a non-christian. and yet, as in the bodily sphere a distinction exists between breathing and using that breath for speaking, so we must draw a distinction between "prayer" and "saying prayers." a christian, as he is always breathing naturally, so he is always breathing spiritually. he lives a life of prayer; he is always in such a state of faith and heart and spirit that he can lift up his heart in prayer. even when we are silent, we breathe; even when a christian is not "saying prayers," engaged in forms of worship, he is in a spiritual frame of mind, and is living a life of prayer. to pray always is to live as in god's presence, to be constantly conscious of him. and still, true as it is that a christian is always living a life of prayer, there must be times for prayer--times when we engage in "saying prayers." there is more in this matter of habit than many persons think. it means regularity, and makes it both easy and pleasant. there is no absolute rule on this subject, no technical limit. each one must determine himself how often he ought to pray daily. david, in the psalm, says, "evening and morning and at noon will i pray." daniel was accustomed to kneel upon his knees three times a day. there is, if we may so speak, a natural propriety in thus thrice addressing the throne of grace. three times a day we are accustomed to feed our bodies, and this very act may suggest to us that our souls need similar attention. "men shall not live by bread alone." we have our blessed lord's example for it. the holiest and most fruitful christian lives have been lived by men and women who thus prayed not less than three times a day. the early christians were exemplary in the discharge of this duty. what christian, arising from his bed in the morning, can neglect his prayer? everything seems to invite him to lift up his heart unto god. when we arise from our beds, it is like a resurrection from the dead, and it seems almost impossible for a pious mind not to view it in that divine light, thanking god for his waking; and as he sallies forth from his home, not knowing what a day may bring forth, and feeling his weakness and frailty and danger, the temptation to which he is every moment exposed, how can he do it without first raising his eyes and thoughts on high, committing himself to the faithful creator, and invoking his protection and strength? moreover, knowing that everything is resting upon his blessing, he should invoke it upon the occupation of his mind and hands. direct, control, suggest this day, all i may deign, or do, or say, that all my powers, with all their might, in thy sole glory may unite. when we thus go forth into the world, it is with an atmosphere of devotion around us. and then again at night-time, when we have given all our strength to the work of our calling, tired and exhausted from the toil of the day, and our couches invite us to repose, who can look back on the blessings of the day without being moved to gratitude to him who kept us safely through it? there was this and that of the day's transaction that deserves a calm retrospect in the sight of the lord, confession of one's discrepancy and wrong-doing. and who can resign himself to sleep, the emblem of death, and to his bed, the type of his grave, without saying a few words of christian committal? and who, during the day, cannot find a few moments to lift up his thoughts on high? nor, beloved fellow-christians and church-members, neglect to speak grace at your table; there are blessings, direct and indirect, which connect with that pious and time-honored custom which no household can afford to forego. frequently the only time when the family meets during the day, it forms a link of spirituality between its members. it is no little means of keeping the devil out and bringing the dove of peace back. permit not this grand old and well-tried custom to lapse into disuse; hold fast to it as a sacred heirloom transmitted from your godly parents. thus have your fixed, established season of prayer. and it is good not only to have stated times, but also stated places for prayers. this is our second consideration: where? you can pray anywhere. you can hold audience with god at your own option. the place is not essential to prayer. peter prayed on the housetop, paul in prison, daniel in the lions' den, jonah in the fish's belly. the lord is everywhere, and his ears are always open to the cries of his people. but the law of association is the friend of religion. as you speed to your labors in the morning, as you sit for recuperation in the shade of one of our beautiful parks, as you are busy with your duties in kitchen and workshop, your heart can go out to god in devotion. and so it is well to have a little nook somewhere, a spot especially suggestive to us of prayer. there is help in this. daniel had his spot, where, when he came in from the excitement of the court, he could kneel down and pray to his god. his window opened towards jerusalem, not accidentally, but by special arrangement, and his eyes swept over the western hills until vision was lost in the distance; his imagination swept onward till he stood in the courts of the lord's house on zion's hill, heard its holy songs, and inhaled the incense that arose from its sacred altars. there is something dear to us in such a spot. our lord, in his direction on prayer, enjoins: "enter into thy closet and pray." it was the custom of the jews to have certain private rooms on the flat top of their homes which they especially reserved for devotional purposes. one such place you certainly ought to have. god in his word calls our churches "houses of prayer." it is a significant title. not only preaching ought to employ us in the holy place, for what profit is there in preaching, the best of preaching, if there is no outgoing of the heart to god? no singing, no music that has not in it the element of devotion can make melody in his ear. prayer is an essential part of our service, at the altar and in the pulpit; and it ought to be in the pew. it is here at least, in god's temple, that the christian soul ought to find a spot, and regularly, where, amid the distressing scenes of earth, it can come to itself, where it can feel and commune in the ear of god, where, lifting itself above the sordidness and the perversity of this earth, it can bathe in the invigorating atmosphere of a nobler world, and draw inspiration for the affairs of life, in a few moments of communion with a higher power. let, i beseech you, this house be to you a house of prayer, and have a similar place in your own home. there's wisdom and great help in that. having answered the _when_ and _where_, let us now note the _how_. by this we do not mean the posture in prayer, whether we ought to pray standing or kneeling; neither do we mean whether we ought to use a fixed prayer, committed to memory, or pray extempore, out of the heart, finding our own words. i do not think it is wise to use no form as a rule. extempore prayers are apt to lack both orderly arrangement and fullness, and when weary or dull, or our thoughts are wandering, we cannot make prayers for ourselves,--we want to have a form of devout words put into our mouths. those simple, yet stately prayers of our catechism and hymn-book have been, and are still, the inspiration of thousands of the most devout of god's children. and yet, there is one danger. using a regular form of prayer statedly may lead to listlessness and lifelessness. it is not only the romanist who, counting his beads and making his crossings and prostrations, nor the mohammedan, who at the priest's call from the mosque falls upon his knees, who does not pray, but the protestant may say or read his addresses to god, and yet not pray. there is a difference between saying prayer and praying. prayer, to be right, must be offered up in the spirit of prayer, and by the spirit of prayer is meant a devotional tone and temper of the mind and the heart. reads our text: "praying always with all prayer and supplication in the spirit." it is the heart that prays, not the knees, nor the hands, nor the lips. to hasten over the words heedlessly, anxious to be done as quickly as possible, to do it because it's a custom, and perhaps with a superstitious fear that if we do not do it, something might befall us, is making a mockery of prayer. we ought to pray, but we must pray in earnest, with faith, reverence, sincerity, as if we meant it. as it has been expressed: god does not look at the arithmetic of our prayers, how many there may be; nor does he look at the logic of our prayers, how methodical and nicely arranged they may be; nor at the rhetoric, how beautiful they may be. what he looks at is the sincerity of our prayers, how earnest they are. and lose not the spirit in your prayers; that is the one direction of to-day's text. and the other is, "praying always with all perseverance," _i. e._, prayer must be constant, unceasing. the apostle knew the defects of earth-born man, and, knowing, bids them to beware of being tardy in their prayer. there is a good reason why. prayer is spiritual breath, we said. if a man's breathing is bad, if it is hurried, fitful, some mortal mischief is at work. even so spiritually. if our prayers are hurried, if they are irregular, if we regard them as disagreeable duties, if they are not the natural and necessary consequences of our spiritual life, natural and necessary as breathing is to every living man, then that life is sadly weak and diseased. why are we so weak in christian faith? why so wayward and sluggish in our christian life? why have sinful habits such power over us? it is because we breathe, _i. e._, pray, so badly. how is it possible to work for god, or fight for him, if we are tardy in holding communion with him? think it over, my dear fellow-christian, and may it aid you in making you a man, a woman, of prayer! for what is a man of prayer? see yonder mountain. below is its gigantic base; then your eye runs up the mountain side, and you see--what? that the peak is lost in the clouds. so is the man of prayer. his feet stand upon the earth, his heart is in the clouds; there is a something that keeps him in constant communion with god. there lies his strength. we call it "prayer." amen. ascension. so, then, after the lord had spoken unto them, he was received up into heaven, and sat on the right hand of god.--_mark , ._ the christian church, from the beginning, has made the ascension of our lord the subject of a special annual festival and service, and with excellent reason. the ascension of christ ranks in importance with his birth, his death, and his resurrection. strange to say, however, much less attention is given to it. many are prompt and devout in noting and observing christmas, good friday, and easter, but when it comes to the glorious ascension, the heavenly enthronement of our blessed lord, though furnishing equal cause for our gratitude and rejoicing, few seem to so regard it, and make little over its celebration. this ought not to be. christ's ascension into heaven is one of the great foundation truths of our christian faith, a part of the fundamental creed. "he ascended into heaven, and sitteth at the right hand of god the father almighty," we recite in the apostles' confession. the ancient prophets spoke repeatedly of it, christ, himself, on several occasions foretold it, and the apostles and evangelists, most of whom were eye-witnesses of it, testify to it, and, moreover, it is also full of blessedness and precious consolation for those who enter into it with spirit and understanding, as one of the sick, after a sermon on christ's ascension, preached by our missionary in the city hospital, exclaimed, "thank god for this precious truth of christ's ascension!" the man was right. it is a truth full of strength for a christian's faith, hope, and love, that it well behooves us to regard it, considering _i. its significance for him_; _ii. its significance for us_. st. paul, summing up the history of our savior's life, says: "without controversy great is the mystery of godliness: god was manifest in the flesh, justified in the spirit, seen of angels, preached unto the gentiles, believed on in the world, received up into glory." that is the last item, the capstone, as it were, of his life. his work upon earth was completed, the purpose for which he had come perfected; there was nothing for him to do. "it is finished," he had spoken upon the cross. moreover, he could not remain upon earth, and eventually die again as a man, for he had conquered death. what, then, was left for him to do but to return where he had come forth, to ascend on high? this ascension was not a vanishing out of sight, as, for instance, when christ vanished out of sight in the case of the disciples of emmaus; nor was it a concealment of himself, as he concealed himself from the jews in the temple when they lifted up stones to cast at him; nor was it a transfiguration of his body, as on mount tabor, when his face shone as the sun and his garment was white with light. by christ's ascension we mean that christ, according to body and soul, was taken up in a visible manner, by a true and local motion ascending into the clouds, so that now "body and soul" he is in heaven. we shall not speculate, throw up all manner of questions how this could be, but accept the statement of trustworthy, reliable witnesses, men of unimpeachable veracity, that so it was, and we know that it was not the only case of such heavenly ascension. the bible records two others; the one occurred in the days before the flood, when it states of enoch "that god took him and he was seen no more"; and the other took place after the flood, when elijah, the prophet, was conveyed in a fiery chariot into ethereal realms. these old testament incidents were types of christ's ascension. the ascension of our lord stands out as an indisputable fact, witnessed by many. the exact time, place, and circumstances are all minutely given. thus, what is the first particular of its significance for him, it shows that he was the divine being which the bible states, that he was divine god blessed forevermore. and we rejoice at this elevation of his. how delightful it is to-day to lift up our eyes and behold him who for our sakes became a babe in the poverty and humiliation of bethlehem's stall, him whose life was one uninterrupted series of woes, him who was despised and rejected of men, whose head was pierced by the crown of thorns, and in whose hand was placed the insulting rod, who hung suspended from the cross,--how delightful to see him worshiped by the host of heaven, conquering, triumphing, receiving the very honor that behooves him as the true god. on this day we invite and unite with all christendom in "bringing forth the royal diadem, and crowning him lord of all." as he once said to nicodemus: "no man ascendeth up into heaven but he that came down from heaven, even the son of man, which is in heaven." the ascension of christ is evidence that he was the god-man, having come from heaven. again, christ's ascension shows that his work on earth was accomplished, and that he had done that work well. when our government sends an ambassador to effect a treaty with a foreign nation, and on his return home this ambassador is received with public demonstrations of joy, and is accorded a seat of honor in the national capitol, this reception is proof that he has performed his mission well, to the satisfaction of the government. the event which we to-day commemorate, this gladsome reception of christ into heaven, this exaltation to the right hand of god the father, prove conclusively that the work he had been sent to do was done and was done well, to the complete satisfaction of the father. this is implied already in the text by the word "sat." he sat down. sitting is a posture, an attitude of rest. god rested on the seventh day, after all his work of creation was finished. christ now sits upon his throne, at the right hand. that is a mark of honor. when we read that bathsheba, the queen-mother, went in to see solomon, her royal son, she was placed on a throne at the king's right hand, in token of the respect he paid to her as his parent. so when the same term is used in the case of our savior, it means that christ, in his human form, as man,--for as god he needed not to be glorified,--that christ the man was lifted up into the exalted dignity of heaven, high above all the powers and dignities of the angels, that at the name of jesus every knee must bow and every tongue confess that he is lord, to the glory of god the father. the right hand also implies power. our right hand, as a rule, is the stronger hand. so when scripture speaks of god's right hand, we are well aware that that is not to be taken literally, since god is a spirit and has no parts of a man, but is a figure of speech, to imply his majesty and power. christ's taking his seat at his right hand means that christ, the god-man, as our catechism says, ruleth and reigneth with infinite, eternal majesty and power over all creatures and works of god's hand. to quote his own words, expressed to his disciples at his departure, "all power is given unto me in heaven and in earth." yes, it is one of the great and glorious truths of our holy christian faith that he who was born in bethlehem, crucified on calvary, and buried in joseph's tomb, is now enthroned as the lord of angels, the head over all things, and that he particularly takes care of his church. that this is indeed the case we may learn from the experience of saul. when saul was smitten down on the way to damascus, he was asked by a heavenly voice, "saul, saul, why persecutest thou me?" saul was persecuting the christians, but the voice says "me." jesus thus identifies himself with his people. their interests are his interests, their sufferings, his sufferings. they are the apple of his eye: no harm can come to them but when he permits it. what consolation this thought ought to afford to believers amidst all the sorrows of life! but this leads us already to consider of what significance christ's ascension is to _us_. we sing in one of our ascension hymns: th' atoning work is done, the victim's blood is shed, and jesus now is gone his people's cause to plead. he stands in heav'n, their great high priest, and bears their names upon his breast. reference is here made to the great day of atonement, when the jewish high priest, bearing on his breast the plate upon which were inserted the twelve stones, each stone of which was engraved with the name of one of the tribes of israel, and having in his hand the blood of sacrifice, would take it into the holy of holies, and presenting it before the ark of the covenant, would intercede, ask forgiveness for the sins of the people whose representative he was. so our great high priest, having given his life a sacrifice for our sins, passes into the holy of holies, there to make intercession for us, for which reason we speak of christ as our advocate, our spokesman, for instance, when it says: "if any man sin, we have an advocate with the father." the best of us are continually coming short, but there stands our mutilated and meritorious brother, holding up the hands that felt the nails, ever pleading in our behalf, ever drawing down upon us the compassionate mercy of an offended god. yes, "he stands in heav'n, our great high priest, and bears our names upon his breast." and, again, in christ's ascension we have an earnest pledge of our own. he is the head, and, "where the head is," we sing to-day, "well we know the members he has left below in time he surely gathers." he is our forerunner, and a forerunner means that others are on the same way to the same place. his entering for us implies our entrance also. christ did not only take our human nature upon him for thirty-three years, while he dwelt upon earth among us, then, however, discarding it as a worthless and worn-out garment,--he took it along with him into heaven and glory, and we are branches of the same vine, joined with him in the same organism, and thus his ascension is virtually our ascension, the first-fruits of a like harvest to follow. taking our stand to-day on mount olive and gazing on the blessed savior as he mysteriously mounts up into the high heavens, we behold our lord clearing a way for us into that upper world, and giving us an example of how all believers are to ascend at one time to the same heavenly realms. "in our blessed lord's ascension we by faith behold our own." he has told us, "i go to prepare a place for you. where i am, there shall also my servants be." how the ascension of christ confirms our faith, animates our hope! who can question that there is as much to awaken our grateful joy in our savior's ascension as in any other event of this marvelous destiny? christmas joy is right, and easter joy is right; but there is no less reason to give due honor to the event of our devotion to-day, so blessed, so assuring, so vital. and if we have duly entered into the joyous truths of our faith, the practical effect is plain. the apostle directs us, "seek those things which are above, where christ sitteth on the right hand of god. set your affection on things above, not on things on the earth." "where your treasure is," the savior said, "there will your heart be also." christ is the christian's treasure, and since he has ascended into heaven, there is a corresponding uplifting of our love to that home of blessedness whither he has gone, and which he is making ready for his believing people. these, then, are some of the chief thoughts which connect with the event we are commemorating to-day. to this ascended savior let us anew render our devout homage. anew let us give him our love, our gratitude, our faith, our service. let our lives, down to their very close, be spent in him and for him. then, too, the day shall come when we also shall go up in triumph. angels of god will then also escort us as conquerors to the skies, and we shall be and reign forever with him. grant us this, o christ! amen. sunday after ascension. for whosoever shall be ashamed of me and of my words, of him shall the son of man be ashamed when he shall come in his own glory, and in his father's, and of the holy angels.--_luke , ._ it is an awful doom that our text bids us to look forward to, that when christ comes in his glory and in his father's and of his holy angels, then he shall be ashamed of us, refuse to acknowledge us, and yet we are inclined to think, at first sight, that, so far as it depends on our being ashamed of christ, there is not so much fear. there is much that is wrong among us. but being ashamed of christ, ashamed of being known as his disciples, ashamed of his name and religion, does not seem one of our shortcomings and dangers. were not the words rather applicable to the early disciples than to us and our days? and true it is, as the gospel to-day presents, that confessing christ was a very different thing then from what it is now. when first the gospel was preached among men, not to be ashamed of christ meant nothing more or less than that a man was ready to leave everything in this world and to die for christ. when all the powers of earth, jews and gentiles, were arrayed against the new faith, when men were brought before kings and rulers, and simply told that, unless they would deny christ, they would be thrown to the wild beasts, or buried alive, or be sent to prison to labor like convicts all the rest of their days; or when almost everybody took it for granted that the gospel was mere folly, and that every one who followed it was the most stupid and obstinate of bigots; in other words, when believing and confessing christ meant to be laughed at, jeered at, mockery, persecution, and martyrdom,--at such seasons we can understand the suitableness and solemnity of christ's warning to them. but those times, thank god, have passed away; the gospel is no longer met with fagot and sword. the open profession of religion does no one any hurt in life, exposes him to no special mockery or insult, causes no unfavorable or unpleasant feelings towards him. yes, so far from its going against him, he will not infrequently stand higher and have more credit. and yet, let us not be led into mistakes. this easiness in being religious, which without contradiction is greater nowadays than it ever was in the world since christ came into it, must not blind us to the spirit of our lord's words. they have a meaning still, and, while men are men, will continue to have to the world's end. _i. in what way, or ways, they apply to us_; _ii. what is the one main lesson they would bring home to us_,--that let us, under the guidance and blessing of the holy spirit, consider. there is, my beloved, extant among us these days a confession of christ that is general. by general we mean it does not like to go into particulars. and it is in the general that we are so brave and bold in professing not to be ashamed of christ. take, to make the test, that upon which our religion rests, the holy bible. people respect it as a sacred book; something is missing in a christian home if it is not there; they reverence it in the general. but when it comes to the particular, how little is it really pondered; how little do men feel bound by its particular statements; how easily are its direct communications set aside when they conflict with their notions or feelings or wishes. did god actually create man out of the dust of the ground, or is he the creature of evolution? is the account of the fall of man into sin to be taken literally, or is it only an allegory, a poetic interpretation, a childish and primitive way to account for sin and its sad consequences? is there a personal devil, or is the devil only to stand for evil in the abstract? the narrative of balaam, or jonah, of the men in the fiery oven,--are they to be received as they read? and when it comes to the new testament,--how are we to understand the conception of the virgin birth of our savior? how his glorious ascension? how his descent into hell? how his words of the sacrament: "take, eat; this is my body. take, drink; this is my blood," literally or figuratively, "is" meaning "represents"? does baptism work forgiveness of sin? is it the washing of regeneration and renewing of the holy ghost, as st. paul says to titus, chapter ? go, and question among christ's followers, consult the thousands of books that are flooding the market,--what do they teach? they are ashamed to admit that god created the world in six days of twenty-four hours each; it's unscientific; they blush at the accounts of balaam's ass and of jonah's whale. the blood doctrine of the cross, that christ has redeemed us by his holy, precious blood and by his innocent suffering and death, is repugnant to many. christ's body and blood in the sacrament, baptism the means of a new birth,--they are abashed to acknowledge such teachings. it is the tendency of the age to acknowledge everything in general, and in particular nothing, nothing distinct and definite. people are ashamed of the words of christ. why tinker and twist in order not to make the writings say but the one thing they do say? what is this but being ashamed? and as in the doctrine, so in matters of religious duty. to speak first, in general. we come to church. others around us do the same. it's the fashion to do so. but let us ask ourselves, what if everybody around us did not do so? there are places and associations where it is not customary; some of us get among such also: no one goes;--at the very utmost one service a sunday is thought the full limit. at such times are we shy of doing differently from other people when we know and feel what is right? what is this but being, in reality, ashamed of his words? or take the lord's table,--how many know that they ought to come to the lord's table, know and acknowledge what the lord's command is, and not only that, but in their hearts would like to come, and yet they stay away because they are ashamed to do what other people don't do, of being asked, perchance, sneering questions, of its being said that they are seeking to set themselves up and making more pretense of religion than their neighbors. what is this but staying away because they are ashamed to confess christ and his words before men? one instance would i emphasize this morning in particular, and that is church-membership. people are ashamed of the church, not in general,--they regard it as a charitable institution. they have no objection to go there, nor do they mind, if the minister is a fascinating speaker, to part with a little spare change. but there is where the connection ends. with many--their number is tens of thousands--the doctrine is, that one can be just as good and hopeful outside of the church as in it, that as long as they maintain a general uprightness of behavior, do not defraud any one, live on kindly terms with their neighbors, act as honorable citizens and profess belief in a higher being, it does not matter whether they just believe this or that doctrine or not, whether they are confirmed or not, whether they attend public worship, or consult their own ease and pleasure on that subject. indeed, they can see no difference between conformity to the moral teachings and rules of some order, odd fellows' associations or masonic fraternity, and the church of christ. in a word, they confound mere outward respectability and godliness with the teachings of christianity, and place man's organizations, secular societies, on a common par and level with god's organization, christ's church, and they quite forget that, in matters of religion and sound morality, it is not for them, nor any man, to point out the way and set up the standard, but humbly to bow to the requirements, and walk in the way which god has ordained and appointed for us to walk in. and now turn to christ and his word,--what does it say? the teaching there is, that outside of his church, and apart from those acts of baptism, holy communion, public worship, and public identification with the lord's people, there is no right christianity and confession of him. the statement and impression throughout is to this effect that a man's religion is spurious and sorely lacking if it does not bring him into the common fellowship of believers, if it does not lead him to live and move and have his being in observance of the christian ordinances, and maintaining christian recognition and membership in the communion of the saints. can any one think for a moment that in those early days of persecution, when it meant either--or, life or death, people distinguished between being a christian or a church-member? to be one meant to be the other. and now go and ask people to join the church. ask our young members, when arriving at the age of twenty-one years, to come in and help, to support with means and vote, give a little of their time, and see whether they regard it a privilege and a delight, a god-enjoined duty. in general there is churchliness; and in particular flimsy excuses, pretexts, subterfuges are offered. and why, to come to our next consideration, why is this? what is the cause? why this distinction between the early disciples and our present-day confessors of christ? there was one thing they possessed, which is now so largely lacking,--what is it? christianity those days, we heard, meant personal sacrifice, persecution, martyrdom. thank god that form is now over. to-day we see not the church weeping in sackcloth and ashes at the graves of her slaughtered children, nor hear the coliseum ringing with the wild shouts: "_christianos ad leones_: christians to the lions!" and yet, while not so striking, something of the same vigorous principle, of the same spirit, must characterize the conduct of every christian. "if any man will follow after me," says the master, be my disciple, "let him deny himself." there must be readiness, now as of old, to suffer for righteousness' sake. i am glad to note there still is. young men go out into the ministry, from their associations and their kin, into places the crudest and the rudest to preach the gospel of christ, enduring poverty, calumny, and finally are broken down in health, thrown upon the charity of a cold, unfeeling world. we know some women who were lured by fair appearance into marriage by young men who won their love, and who, though now abused, lampooned, mocked, are holding fast to their faith. we know of some who, in order to attend to their religious worship and duty, have sacrificed positions of better income, and we know of some who have forfeited money and social honor by giving up their connection with beneficiary and fraternal societies. but for these the christian faith would perish from the earth. they are the salt of the earth, the light of the world. yet, apart from these, what is the religious life of christians? is it not simply a matter of convenience, custom, inheritance, yes, sometimes of fashion or of business? do we not find numbers of christians who cannot give for god's worship an hour out of the hours a week, who would not lift a finger or a foot to help a sinking brother, to save a wandering boy, to speak a kind word to restrain a wayward girl, who, like cain, his brother's murderer, insolently reply, "am i my brother's keeper?" yes, as we survey the average christian life to-day, it seems to have lost all strenuousness. tact, worldly wisdom, policy, not truth, god's wisdom, principles, more of profession than deeds, more of criticism than service. we see clergymen begging people if they won't be christians, urging them to accept the glorious blessing of salvation, or, if professing christians, humbly beseeching them to fulfill their vows, asking oft with fear and trembling for a little pittance to keep up the grand work, and when given, given as if an act of favor and grace, not from the conviction that they owe it to god and grace, whose it is, who demands it. oh! it is pitiable, a mock and farce upon the religion we profess. when we think of the apostles and evangelists and martyrs for jesus' sake, how they parted with homes, occupations, possessions, and even life itself for christ and his word, we have reason, every one of us, to hang our heads in shame. what the church needs to-day are those who are not ashamed of christ and his word, _i. e._, men and women who will do their duty without ceasing; men and women who, when they have done their duty, will not be expecting the praise of men, but who find their reward in their service; men and women who are ready to sacrifice of their time, their labors, their money, themselves; men and women who, when principle, divine truth, is at stake, will stand by and rather go down, upholding what is right, than surrender to that which may be popular and fashionable, but is wrong. my beloved, the religion of the twentieth century is no other than the religion of the first century. it calls for self-denial, sacrifice. to what extent has it entered, and does it enter, into your religious life? examine yourself in the sight of him who said: "whosoever shall be ashamed of me and my words, of him shall the son of man be ashamed when he shall come in his own glory and in his father's and of the holy angels." amen. pentecost. not by might nor by power, but by my spirit, saith the lord of hosts.--_zech. , ._ we shall first explain, and then seek to apply the words read. the lord, through the prophet zechariah, addresses this message to zerubbabel under remarkably instructive circumstances. zerubbabel was the prince and leader of the jews, under whom the first company of the exiles, numbering about , , returned from the seventy years' captivity in babylon. on reaching jerusalem, he with his fellow-exiles promptly set about the work of building the second temple. they laid the foundations with great rejoicing, in high hope of speedily and successfully completing the work. but seeing the smallness of their resources and the vastness of the work, the large numbers who opposed, and the fewness of those who helped, also hearing the old men, who remembered the glory of the former, _i. e._, solomon's temple, say, as they looked with tears on the crude beginning before them, "it is as nothing in comparison," zerubbabel and his people became discouraged and ceased from the work. for fully fifteen years nothing was done. to arouse the leader and stir up the people, to resume and press forward the work, the lord by zechariah now addresses them. though they are poor and weak in comparison with the builders of the first temple, yet the lord will have them know that this work is not wholly theirs, but is emphatically his, and must therefore be accomplished. by way of teaching them how this would be done, he sent them an impressive symbolic vision recorded in the verses immediately preceding the line of the text. the prophet sees a candlestick all of gold, having seven branches, and on the top of each branch nine lamps. on the right side of the candlestick is a living olive tree, and on the left side a similar olive tree. these trees pour from themselves a plentiful and unfailing supply of oil into the central bowl of the candlestick. then the prophet asks what the vision means. the reply given are the words of the text: "not by might, nor by power, but by my spirit, saith the lord of hosts." the meaning evidently is this: as the candlestick--which stands for the church--is furnished without cost or labor, with an unfailing and abundant supply of oil--oil being the symbol of the holy ghost--from the living olive trees, so will the spirit of the lord furnish abundant power and resources in ways within his power, to enable his servants to successfully complete the building of his house. thus, instructed and encouraged, leader and people promptly resume the work laid aside fifteen years before. there was no lack of materials. the building advanced rapidly to completion. in the sixth year afterwards the house was dedicated to god. as the people looked upon the great structure in its completeness, every stone and timber, from the lowest foundation to the highest pinnacle, seemed to reecho the language of the text. it is done, not by might nor by power, but by the spirit of the lord of hosts. such is the original meaning and application, but it by no means exhausts the lesson,--rather suggests a much wider and universal use. in the new testament and the church of christ it is also most emphatically true that all depends upon the light-giving, life giving, power-giving of the spirit of god. it was so on the first pentecost, which we commemorate to-day; it is just so now. the source of the church's life, and its success, is the energy of god's spirit. that is the one prominent thought and truth that we would meditate and impress upon our minds in these moments of instruction. men are accustomed to look on the outward appearance. they are disposed to trust to material resources. thus, quite naturally, they are inclined to fall into the error that god's cause, the preservation and extension of christ's church, are dependent upon the same things, that these same things are necessary to the success of the gospel truth. thus, to be more explicit, they have a notion that wealth and worldly influence are such necessary helps. we see money exercising a nearly unlimited sway for external comfort and enjoyment. we behold how those who possess it secure respect and homage, thousands standing ready to do with hireling eagerness their slightest wish. to the success of every scheme, whether material or intellectual, money in our day would appear to be the one thing needful. it is called the _nervus rerum_, the nerve of things. and is the church exempt? how is it to be supported at home, how the heathen brought within its fold, unless the ear of the rich and the powerful be first gained and their purse-strings opened to supply the financial aid? has it not come to this, that, when inquiring as to the prosperity of a particular congregation, wealth suggests itself as the most prominent, and piety and high moral worth as only subordinate ideas, if, indeed, these occur to people at all? now it would be foolish to contend that money and wealth may not be, and actually are, a means in god's providence to further his cause. we need money, but, let it be noted, not as a necessary, but as only a very accidental means. to take any other view of the matter is to put it in the place of god, whence alone it can derive its efficiency. any one who has given calm and careful attention to the history of the church, from the first publication of our holy faith by christ himself down to the present day, will have found that the favor of the rich and the powerful is not essential to its advancement. in the period of its rise and apparently greatest weakness, when it had only a few poor fishermen for its adherents and advocates, its growth was most rapid. after wealth began to make itself felt, its progress was retarded, and internal decay set in. by that we do not say that such has been, and naturally is, the result of every influence of this sort, but simply that the cause of divine truth is independent of all such agencies for its vitality and effective power. riches and civil power cannot in themselves, and irrespective of the divine blessing, promote the cause of christ in the world. that, i know, every one professing himself a christian is ready at once to allow, and yet in view of the undue prominence that is made over the matter, it is proper to call heed to the warning contained in the text. let us not overestimate and exaggerate the value of money in spiritual matters. again, it is well to remark that the cause of christ is not dependent for its advancement on personal talents and high intellectual endowments. how much is not made of that these days! correct enough, as the supernatural gifts of the spirit ceased with the early christian age, the christian church, guided by common prudence, as well as by the express statements of the bible, has ever since required that those who occupy the sacred office should possess such an amount of mental culture as might fit them to interpret, expound, and apply the truths of scripture, but that there is danger of overestimating and idolizing the intellectual ability of these office-holders to the practical neglect of the truth they present, is only too lamentably apparent. since the day that paul, apollos, and cephas divided the favor of the church of corinth, the one being for paul, the other for apollos, and the third for peter, this partiality, or favoritism, has been very common and yet is. add to this the growing intelligence of the age, its high and general standard of education, and the loud cry for men of talents and superior scholarship is strong and pronounced. these things, accordingly, are not to be despised or neglected; on the contrary, cultivated. but let us not for one moment believe that gospel truth is dependent on learning and genius to keep it awake. learning and genius and oratory are nothing except when they are blessed; nay, without the blessing they are likely to be productive of injury, just in proportion as they are great. let us beware of regarding them in any higher or different way. unless an energy or agency superior to that of man pave the way for truth to enter, the finest scholarship and the most persuasive eloquence will not force a passage. what that energy and agency is the text tells us. one other agency and resource upon which too much stress is laid is this: we have fallen upon a generation of fuss, bustle, trumpet-blowing, and advertising. it would almost seem as if many of us believed that we were to take the world by storm. we see it in every department, and the church is falling in line. we have all sorts of noisy demonstrations and manifestations; ministers advertise themselves and their sermons under ridiculous announcements, as if to draw the crowd, and not rather regenerating their heart, were the only and sole purpose. let us beware of placing too much significance on this matter of advertising. we must not be forgetful of the master's direction: "let your light shine before men." "a city that is set on a hill cannot be hid. neither do men light a candle and put it under a bushel, but on a candlestick." and yet, it is well to remember that vision of elijah, when he stood upon mount horeb, and the lord wished to speak to his servant. first there was a terrific earthquake that shook the ground; "but," it says, "the lord was not in the earthquake." that was followed by a terrific whirlwind rending the trees and causing havoc around; "but," it says, "the lord was not in the whirlwind." then, following it, came a fire; "but," it says, "the lord was not in the fire." then, when tranquillity reigned again, and earth and skies lay in silence, "came a still, small voice." the lord was in that. he is still in the still, small voice of gospel grace. let the ministers preach this gospel grace in all its purity and in all faithfulness, and it will do the work. it is the only instrument the spirit employs in changing a man's nature. let him and his members live that gospel, let them show in their characters and behavior that they have been born again and are sustained by the agency of the holy spirit; that they are temples of god, and the spirit dwelleth in them, and thus by a godlike life commend the religion they profess; let them both, minister and members, be found where they were all with one accord on the first pentecost, in one place, that one place the place of worship; and let them both be doing what the first disciples were doing,--praying for the outpouring of the spirit, upon themselves and their cause, and, verily, as god's promise is true, they shall not fail of a pentecostal outpouring, success, and blessing upon their undertaking. summon all your forces, mention all your resources. "not by might nor by power, but by my spirit, saith the lord of hosts." god, holy spirit, we invoke thee, come into our hearts, take possession of them, come into our homes, rule there. come into our churches and our church. come, and thy people bless, and give thy word success, for thou, and thou only, canst and must do so. amen. trinity sunday. the grace of the lord jesus christ, and the love of god, and the communion of the holy ghost, be with you all.--_ cor. , ._ we are entering to-day upon the second part of the christian church-year. the seasons and festivals of the church-year may be compared to a river that takes its rise, like the stream which washes the banks of our city, in some small and distant lake, and then ever continues to grow, widen, and deepen, until it becomes a majestic flow, and finally empties into the vast gulf of the ocean. we have seen in the past months the river of grace and salvation issuing as a tiny rivulet from under a humble manger on bethlehem's plains, passing through the gorge of nazareth, flowing along the banks of jordan, sweeping past the cities of galilee and judea, lifting up its surging billows to the height of calvary and olivet, until it overflowed the world with its heavenly billows on the day of pentecost. by that river it has been our good fortune to linger each sunday, to dip up of its waters many a draught for our thirsty souls, and bathe in its currents for the washing away of our sins. to-day, however, we are called to ascend to its source, to leave bethlehem, nazareth, and judea behind, to climb above golgotha's mount and olivet's top, yes, to soar beyond the cloud which once received our ascended lord out of sight, and to gaze upon a gulf, an ocean, which has no boundary and no shore. to speak in simple and unadorned speech: it is the subject of god himself which we are invited to contemplate, the most overwhelming, mysterious, deepest of them all. "who by searching," asks job, "can find out god? who can find out the almighty to perfection?" and yet there are some things which we can and which we must know, for the subject of god is at the base of all things, of all religion. without the right knowledge of god no man is a right man, and no one can rightly adjust himself to his place in this world or in the next. let us, then, approach the great mystery of godliness, letting heavenly wisdom be our teacher.-- to-day's festival is called the festival of the trinity. what is the doctrine of the trinity? for it certainly behooves every one to understand what is meant thereby, and this doctrine is held by all the christian churches. whosoever believes it, becomes a member of the church. whoever rejects it, ceases to belong to the christian church, and becomes a heretic. scripture tells us on the one hand that god is one, that there are not three gods, but one god; on the other hand, that the father is god, that our blessed lord jesus, the son, is god, that the holy ghost is god, each person being a perfect god, yet so joined, each to each, that they constitute one invisible god. we are taught that these three persons are uncreated, incomprehensible, eternal, almighty, equal in glory, majesty, and power. none is before, none after, none greater or less than another; they are coeternal and coequal. that is the plain teaching of god's holy word. the father, the son, and the holy ghost, each of them is god, and yet there are not three gods, but one god. how these three persons are so united as to make up only one god, so that the persons are neither confounded, nor the substance divided, we are nowhere told in scripture. on this, as with regard to many other matters, we must be content to be ignorant. that is a great hardship to the pride of the would-be wise. and so in the earliest ages men arose and strove against this doctrine of the trinity. the first violent strife that agitated the early christian church was just on this point. arius, a certain bishop, would not accept the simple statement of scripture that christ is god, in the same sense as the father is god; he would make him inferior in divine nature. a most fierce controversy was waged, which ended in arius' being branded a heretic, as, indeed, he was, and the true faith being only the more clearly confessed in the creeds of the church, called the athanasian and the nicene creed. does this doctrine sound strange and hard to believe to the carnal understanding? let those who would be wise come forward, and prove their right to be admitted into the mystery of heaven, by showing that they have fully mastered the lesser mysteries of earth. let them tell us, for instance, why the needle of the compass always turns toward the north. perhaps they will say, because it is in its nature to do so. but that is no answer. our question is, _why_ does the needle so turn? what secret and invisible hand twists it around and causes it to point always the same way? or, if this be too puzzling a question, perhaps these wise people who think it so great a hardship that they are not permitted to understand god, may tell us a little about themselves. they can perhaps teach us how it comes to pass that the blood keeps flowing unceasingly through our veins, without our being aware of it, except when we are in a high fever. we grow tired with labor or with exercise, we tire even with doing nothing, but the blood never ceases in its flow; from the hour of our birth, day and night, summer and winter, year after year, it keeps on with its silent round, never stopping, till it stops once for all. how, i ask, can these things be? no answer. and this is not the only matter by any means. there is, for instance, sleep. who does not sleep? one-third of our lifetime is spent in sleep. who can say what this is? and if you cannot,--and no one can,--let those who know nothing about the how and the why in so many, yea, in most of earthly matters, not be so very much surprised that they cannot understand the existence of that invisible, that eternal, that infinite spirit whom we call god. but though scripture has only told us _that_ these things are, without teaching us _how_ they are, yet for the sake of showing that the mystery of the trinity is not so utterly at variance with what we find in earthly things, as unbelievers would fain persuade us, for the sake of proving how possible it is, even according to our limited notions, for that which is three in one sense to be one in another sense, learned and pious men have busied themselves in seeking out likenesses for the trinity among the things of this world. these likenesses, it should be borne in mind, are very imperfect, and they do not give us a full and just idea of the glorious trinity; yet such comparisons may help us in attaching some sort of notion to the words of the creed, may keep those words from lying dead in our minds or, rather, on our tongues. one such likeness or comparison is the glorious object which our eyes see in the sky--the sun. that grand orb yonder, from which all life doth come, may be compared to the father, from whom all blessings flow. from it issues light. this we may compare to the second person of the trinity, who came forth from the father, and who john tells us is the true light, which lights every man that cometh into this world. but besides this, there comes from the sun, heat, which is different from light, and may exist altogether without it. this heat of the sun may not imperfectly be compared to the holy ghost, the lord and giver of life, as the creed calls him, for heat is the great fosterer of life. thus we have, first, the sun in the sky; secondly, the light which issues from the sun; thirdly, the heat which accompanies the light--three separate and distinguishable things; for the sun viewed as an orb is one thing, the light sent forth from it is another thing, the heat still another; and yet, what can be more undivided than the sun, its light and its warmth? to mention another.--as with the most glorious of heavenly bodies, so with the purest of earthly bodies--water. here, too, we have, first, the fountain, high up among the rocks, far out of man's reach, answering to the father; secondly, the stream which issues from the fountain, and flows down into the valley for the use of man, which may be likened to jesus christ, the son; thirdly, the mist which rises from the water, and falls in rain or dew upon the thirsty ground, which, i need hardly state, answers to the holy ghost, who, as we regarded last sunday, came down visibly, like the rain, with a sound as of a rushing mighty wind on the apostles, but who now descends gently and silently, like the dew, in the silence of night, on the heart of the believer. and these comparisons may be multiplied without number. thus you are yourself a trinity, a three in one, consisting of body, soul, and spirit. a clover leaf is one, yet has three lobes. a tree is roots, trunk, and branches, yet one tree. time is past, present, and future; constitutes one thing,--time. by these comparisons we do not make the difficulty in the mystery of the trinity conceivable to man's reason. what god is in himself,--how the son is the only-begotten of the father; how the holy ghost proceeds from the father; how the father, son, and holy ghost abide forever in inseparable union and trinity,--these are questions of no importance for us to know, and therefore god has not thought fit to reveal them to us more clearly. and having considered the doctrine of the trinity, as expressed in the words of the text and of scripture at large, let us draw a few practical lessons from it. many regard the doctrine of the trinity to be what is called a speculative doctrine only, that is to say, a doctrine concerning which men may think and conjecture and dispute for their amusement, but of no effect or importance in real life. this is a mistake. the doctrine of the holy trinity is eminently practical and eminently profitable. our religion is founded upon it. deny or think lightly of this article of our faith, and you remove the very corner-stone. if it be not true that christ jesus is god in the same degree and sense that the father is, then he was not god at all, then he was a creature, then his redemption is none-availing,--"for no man can redeem his brother,"--then, in other words, we have no savior, and our faith is vain, and our salvation a delusion, and all that brings us together in christian worship is false; for in whose name, then, have we been baptized, for what purpose do we recite the creed, and does the minister at the end of the service pronounce the blessing, and the congregation sing the doxology? you will observe that this doctrine lies at the very center and heart of all our faith and worship, of all our christian life of joy and hope. and some exceedingly profitable lessons does it teach us. one is humility. to hear some people talk, one would suppose them the embodiment of all wisdom; they are so self-consequential and conceited as if they knew it all, and what they cannot figure out on their fingers or by the rule of two is not worth accepting. let such learn in view of this doctrine to put their hand upon their mouth, and their mouth into the dust, and learn to confess their insignificance and folly. it is said of augustine, the great bishop, that he was once in great distress of mind how he might comprehend and describe this article concerning the three-one god. when thus engaged, he tells that he dreamed that he was walking along the seashore; he saw a little child who had dug a hole into the sand, and was employed dipping the ocean water into the hole with a shell. "what are you doing?" said the church-father. "oh," replied the little one, "nothing, only trying to empty this sea here into the hole." laughingly he rejoined, "you will never be able to do that, will you?" "indeed," answered the child, "and thou wouldst empty the mysteries of the infinite triune god with the little dipper of thy thoughts!" let us guard against being overly wise. study to be humble when it comes to matters of god and our holy religion. and, to conclude, let us encourage ourselves by such meditation to joyous and childlike faith. god is great beyond all searching; therefore, may we rest assured that all is well in his hands and management. a farmer once remarked to dr. luther that he could not understand the creed when it speaks of god almighty. "neither can i nor all the doctors," said the reformer, "but only believe it in all simplicity, and take that god almighty for thy lord, and he will take care of thee and all thou hast, and bring thee safely through all thy troubles." the same is true with regard to the second part of the trinity. "if god," says the apostle, "spared not his own son, but delivered him up for us all, how shall he not with him also freely give us all things?" and the holy spirit coming into our hearts, changing, sustaining, and enlightening us--ought not a devout consideration of this loving, redeeming, sanctifying work of the triune god prompt us to trust in him--for life, in death, for time and eternity? to the great one in three the highest praises be hence evermore! his sovereign majesty may we in glory see, and through eternity love and adore. amen. first sunday after trinity. and these shall go away into everlasting punishment, but the righteous into life eternal.--_matt. , ._ truth, my beloved, never changes; it is always the same. what was true years ago, is true to-day; what is true to-day, will be true years to come. and this is emphatically so with regard to heavenly truth. there is no new revelation in religion. what the bible taught of old, it teaches now; we have no new bible. the christian faith, like its founder, is the same yesterday, to-day, and forever. thank god that it is so; that among the ever-changing things of earth, the constantly fluctuating and shifting ideas and opinions of men, firmer than the rock of gibraltar, more solid than the mountains, there stands the word of our god. and this pertains also to the doctrine which this day's gospel prominently sets before us, the doctrine of future punishment. it is only recently that the public prints quoted the minister of a prominent church as saying: "modern christianity has happily grown away from the old traditional doctrine of hell. the church no longer believes in a place of literal fire and brimstone, into which all unbelievers are cast for an eternity of torment. even the most rigid orthodoxy allows wide latitude of belief in the problem of future punishment." such utterances are very prevalent, and have caused untold confusion of thought. the matter, however, is very simple. it is not a question of what some certain minister thinks, however prominent he may be; neither are we to be guided by what modern christianity thinks, for modern christianity ought not think and believe differently from ancient christianity, since christianity ought to be ever the same; nor are we concerned what was the old traditional doctrine, since tradition is not, nor has it ever been, a criterion for us. the only determining factor in this, as in all articles of our religious belief, is, what saith the scripture? nor may it be superfluous, in approaching the subject of to-day's instruction, to warn against another element, which is sentimentality. sentiment in its place and sphere is noble and good; but it must remain within its place and sphere. when it comes into conflict with god's teaching, or when it sets itself against the teachings of god's word, and, because it cannot think or feel how a loving and righteous god could do or permit certain things, then sentiment degenerates into sickly sentimentality, becomes ignoble and sinful. we must never allow our emotion to outrun our sober reason, and, least of all, to set itself against the statements of religion and the arrangements of a holy and all-wise god. and what is that arrangement in respect to the future? two main thoughts would we dwell upon at this time: _i. hell, what is it?--its nature. ii. how long does it last?--its duration._ whenever a general in war wishes to surprise his enemy, he seeks to conceal himself from him, endeavors to make his antagonist believe that he is not at all about, or that he is not as formidable as the other might think. just so the infernal enemy of men's souls seek to delude them into the belief that there is no hell; that, at any rate, it is not what some would make it out to be. hell is within you; it's the pinching of conscience in this life, or the misery you have to endure here. at the most, it is not terrible, it is not going to last forever; there is going to be a final and universal restoration; all unbelievers will ultimately be delivered. all this passes for naught. whether there is a future life, and of what sort that future life is--only one can positively tell us, and that is god--i repeat, _positively_ tell us. human reason and philosophy have conjectured its probability or its possibility, but as to its _certainty_, that we have exclusively from the book of god's revelations--the bible. and the bible tells us, in plain, unmistakable terms, as plainly as it tells us that there is a heaven and a god, that there is a hell. to discredit it is to discredit the bible, to contradict our blessed lord, to shut one's eyes willfully against the truth, and what is it? something within us--something confined to this world? never does the bible so speak. hell, according to the scriptures, refers always to the future. so in the parable of the rich man and lazarus. the rich man _died_, and _then_, after his death, in hell, he lifted up his eyes. when this life is over, the scenes of this world have faded upon their vision, then, for the unrepentant and unsaved, comes hell. and what is it? to give it with one word--punishment. "these," declares the eternal judge, "shall go away into everlasting punishment." this punishment is twofold; it is outward and it is inward. man consists of body and of soul; both are the instruments of his guilt and condemnation; both receive the just reward of their deeds. whenever scripture speaks of future punishment, it uses expressions like these: "darkness, blackness of darkness, thirst, fire, lake burning with fire and brimstone." the gospel parable represents the rich man begging for a drop of water to cool his tongue. it has been said that this is nothing but imagery, mere drapery, pictorial embellishment; but it is _true_. imagery and the figure are always less terrible than the reality. it may be idle curiosity to speculate as to whether this fire which the bible speaks of is material fire, how god can support life in the burnings of hell,--though we know that he sustained the companions of daniel in a hot furnace in the days of king nebuchadnezzar whose image they would not worship. waiving all such questions as to the nature of the fire, the place where it is, and the extent to which it is inflicted, the fact that scripture almost always employs the idea of fire to express the sufferings of hell leads one to believe that there unhappy sufferers literally endure torments like those which men burning in flames feel; and without running into all sorts of revolting descriptions, so much is plain: hell is pain, acute sensation of the body, the sense of feeling physical suffering; and coupled with this outward punishment is the _inward_ anguish of mind, remorse of conscience. thus, in the parable, abraham speaks to the rich man, "son, remember that thou in thy lifetime receivedst thy good things." memory will be a dreadful source of misery. here, again, we shall not enter upon any speculations as to the workings of mind and conscience in future retributions, but we know what agony remorse of conscience occasions in this world. it has made strong men tremble, it has smitten the knees of belshazzar together in the midst of his pleasure. it has forced many a one to confess his misdeed, to give evidence against himself, and seek punishment to escape its excruciating agony. terrible is an awakened conscience, and yonder it shall be fully awakened. it will have to do homage to an offended and avenging god; be obliged to say to itself, you are the author of your own punishment, you suffer for your own sins. the recollection of his selfishness, his uncharitableness, sensuality, of possessions, and of opportunities abused and misspent, as in the case of this rich man in the parable, will cause him keen and tormenting self-reproach. anguish, inward and outward, and all this aggravated by the society, the companionship about them. imagine the associates in yonder accursed place! no wonder that the unfortunate subject of to-day's parable plaintively pleads: "i pray thee, father, that thou wouldst send lazarus to my father's house; for i have five brothers, lest they also come into this place of torment." the thought, not that of pity,--for pity and sympathy are unknown in hell,--but of increasing his misery, knowing how much he was guilty toward them in leading them astray by scoffing word and lewd example,--it was this that wrung from his lips this plea. how awful such association! how dreadful it is all! so much as to the first particular, what hell is: outward and inward punishment in the society of the damned. and such punishment, it is further revealed here, is ceaseless in its duration. many theories are taught to the contrary. it is contended by some that this punishment is only for a time, then follows annihilation of the wicked, they cease to exist. others, again, hold that all the wicked will be finally restored to god's favor and heaven; that they are now only in a state of trial and probation; that hell will come to an end. i grant you that we would be very much inclined to believe that if we could. but what say the scriptures? there is not a single word in all the bible which indicates that there will be probation, another chance, after death. as the tree falleth, so it lies. when the sand has run out of the glass of life, there is no reversion of the glass, the period of grace is gone. "there is a great gulf fixed, says the gospel, so that they which would pass from hence to you cannot; neither can they pass to us that would come from thence." what plainer words could be spoken: "these shall go away into everlasting punishment, but the righteous into life eternal." mark the comparison,--everlasting punishment, life eternal. if you tamper with, lessen the one, you do so with the other; the only thing in fairness is to accept them thus strictly and expressly, meaning just what they say. _eternity_, that is the word which is written over the portals of the blessed, over the place of the cursed. thus in its dread and awful solemnity have i set this subject before you. why? because it is the duty of a faithful servant of god to declare to his people the whole counsel of his master, and do so unreservedly. a much abused subject is the subject of "hell,"--from the playwright who works it up for public amusement, to the swearer who uses it in his foul mouth to add poison and fury to his oath, to the over-sensitive churchmen who treat the passages which treat of hell like a waxen nose that they can twist and turn to suit, and who would not recite in the creed: "christ descended into hell," since it sounds so bad. over against these and all other perversions it behooves us to vindicate the clear and unmistakable teaching of the bible. it is the savior himself who tells us to-day's parable, who spoke the words of our text, and it is for us to believe and declare what he says, to avoid all levity in the matter and all vain speculation, and to give it its proper weight and place. but above all, this dreadful subject is held up before us that we may know how to escape the terrors portrayed. how? "god so loved the world that he gave his only-begotten son, that whosoever believeth in him should not perish, but have everlasting life." "he has redeemed me, a lost and condemned creature, purchased and won me, that i may be his own and live under him in his kingdom, and serve him in everlasting righteousness and blessedness." that is the purpose of the gospel. god wants none to perish, not one soul has he destined to eternal perdition; he would have all men to be saved. he has made every provision to save man from everlasting doom. the terrors of yonder place magnify the riches of that grace which in jesus christ delivers from it. let us adore the wisdom, the unspeakable mercy that would spare us from such a doom. let us turn to the cross, employ the time of grace in faith and in wholesome service and life,-- so whene'er the signal's given us from earth to call away, borne on angels' wings to heaven, glad the summons to obey, may we ready, may we ready, rise and reign in endless day. amen. second sunday after trinity. and as he reasoned of righteousness, temperance, and judgment to come, felix trembled, and answered, go thy way for this time; when i have a convenient season, i will call for thee.--_acts , ._ felix, the man here mentioned, was the roman governor or procurator of judea. felix is a latin word and means "happy." but felix was not happy, for no wicked person can be happy, and felix was a wicked person. tacitus, the historian, says of him: "in the practice of all kinds of cruelty and lust, felix exercised the power of a king with the temper of a slave." a sample we have here given. it reads in the previous verse: "after certain days, ... felix came with his wife." strictly taken, she was not his wife, but, being persuaded to elope to him from her husband, the two were living together in an adulterous alliance. and before this man appears a prisoner, unpretentious-looking, loaded with chains. he had stood before the governor once before in answer to certain charges made by his countrymen, and had so ably and convincingly defended himself that, had it not been, as it says in the next verse, that felix expected to realize something out of the case by way of a bribe, he would have set him free. as it was, the governor had been so impressed with paul's (for none other was the prisoner) forceful speech that he requested the apostle to give him a more explicit account concerning the religion he preached. he arranges the occasion, and the champion of the cross gladly availed himself of the opportunity. we do not know the precise course which he followed in his address to felix, but his general outline was based on the same principles that every good christian sermon is based on, viz., faith and practice. first he spoke concerning the faith in christ, that is, the christian faith, laying down its fundamental and cardinal facts and doctrines. but as a sick man will never send for the physician till he is aware of his danger, so the sinner will never betake himself to the redeeming blood of his savior till he becomes sensible of his lost and sinful condition. the apostle, therefore, not only preaches the gospel; he also preaches the law. "he reasoned," it says, "of righteousness, temperance, and judgment to come." no topics could have been more appropriate. felix was a high-ranked magistrate, accustomed to see every one prostrate at his feet. paul points out to him that though there be various gradations in social life, the one a king, the other a subject, the one stepping on a carpet of down and gold, the other walking barefoot through the dust, in the sight of god all these distinctions avail not. yea, having higher opportunities, a man's responsibilities are but the greater, and woe if in the discharge of his office a man measure not up to the responsibilities. thus, turning to the next particular, he reasoned of temperance, _i. e._, the right government of the passions; he showed him how intemperance degrades the character, debases society, and invites the punishment of god, and, finally, placing his sermon on still higher ground, he draws away for a moment from the eyes of felix the bandage that concealed the sight of futurity, and ushers him in thought before the judgment-bar of his unalterable judge. he had invited this prisoner, far-famed for his topic and eloquence, to give a display of his powers, but he had never supposed such a presentation. as the divine word, the two-edged sword of the spirit, wielded by such an arm, cut into the joints and marrow of the profligate sinner's conscience. it had the same effect which the handwriting on the wall once had upon belshazzar of babylon. he moved about uneasily, his color changed, his knees smote one against the other; "he trembled," it says. the truth had smitten to the heart, and then? was truth victorious? did virtue conquer? did the judgment-hall echo the words of the philippian jailer, "what shall i do to be saved?" or, like the publican, did he smite upon his breast, saying, "god be merciful to me a sinner"? how the angels would have rejoiced, and felix would have been what his name means, "happy." but satan knew his man too well. in a moment the smitten sinner had rallied from his shock; with a grace and courtesy, truly admirable if it had not been so disastrous, he says: "go thy way for this time; when i have a convenient season, i will call for thee." the story of felix has been written for our admonition. god grant that like an arrow it may smite into the joints and marrow of our conscience to-day. our theme is: the convenient season, noting, _i. a few things that hinder the convenient season; ii. the delusion of putting it off._ we have heard felix' plea; it was not an abrupt turning away from the topics paul had spoken to him of. he did not declare in express terms that he would never embrace the faith in christ, that he would not renounce iniquity and prepare for the final account. no, his answer implies that he would do all this, but he begs to be excused from doing it for the present. "when i have a convenient season, i will call for thee." felix' plea is still a most prevalent plea. perhaps it is the most prevalent plea, never advanced so much as in our times. it is not that people are deliberately determined to rush into the arms of the devil and hell; many of the most thoughtless and the most profligate, convicted by the emotions of conscience within and the presentation of religion, still have the intention that some time or other, bye and bye, they are going to become more serious, to reform. the drunkard will some day abandon his cups, the swearer his profanity, the lewd man his profligacy, but not just now. and not only these, the thoughtless, the profligate, but those who are very thoughtful and of excellent standing and morals. what a universal plea it is! there is one class, they are "too young to be religious. youth is the time of gayety. even if they do not sow wild oats, they must have their pleasure. as they advance in years, they will eventually grow more serious." let me caution you, my young hearers! of all other seasons, youth is the fittest for god and godliness. no man ever became more disposed to be religious by mere age. he may become more thoughtful and serious, but thoughtfulness and seriousness is not yet religion. the duty enjoined is: "remember thy creator in the days of thy youth," and it is a solemn fact that the greater number of those who are christians indeed have been so in early life.--so be not deceived! the present time is the most convenient season. you can never enjoy a better. another apology and hindrance which multitudes offer against the convenient season is what they style "business." i suppose felix had occasion to offer that, too. the office of a governor was no lazy one; he had a large docket of pending cases, a considerable correspondence, many distracting cares. correspondingly, at the present, there be those who are occupied in providing for their wants, gaining a livelihood for their families, accumulating a fortune. it is impossible for them just now, but in a few years they will have more leisure; their property will be greater, their anxiety lessened, and then, relieved of pressing cares, they will devote their time and their attention to god's service. sad mistake! business never lets up. the world gives no man leisure for the consideration of the greater business of salvation. i have known those who have urged this excuse ten, nearly twenty years ago; they still urge it, and will continue to do so so long as they live. some may regard it as a witticism, but it was immensely serious when a child recently informed its mother that the child did not think papa was going to heaven, and asked why, replied, "he can't possibly leave the store." we have a number of that class in connection with our membership. it is a sorry business that keeps any man away from the main business, the one thing needful. one more plea would we regard, that is health. how many, when aroused to the importance of attending to matters spiritual, will seek to soothe the clamors of conscience by the reflection: it is true, i must be renewed and holy, or i will perish. i cannot go to heaven as i am, but i hope to be better before i die. i will look after these things when i get sick; then i shall have leisure for reflection. with nothing else to do then, i will repent and make my peace with god. oh! the folly and the wickedness of such reasoning! not only does it reflect on god's religion, as if it were a tyranny and a grievous yoke that one puts off as long as it is possible, not only is it god-dishonoring, giving unto the devil and to the world, the lord's foremost rivals, the best fruits of one's days, and turning over to him the stubble and the dregs left in the cup of life, but who knows the time of his death, the time appointed when he shall go hence, and whether occasion shall be left for any reflection? like a lightning flash it may summon us into the presence of the almighty. and even granted that everything shall be propitious in that respect, have you ever seen persons on a sick- or death-bed? their pulse feverish and their body weak; their senses so impaired that they seem utterly unable to collect their thoughts; and this is the time that people want to select for religious reflection? then, too, when does the bible say that a man can convert himself at any time that he chooses? the bible speaks of only one solitary case of death-bed, or eleventh-hour repentance, and that is the instance of the dying thief on the cross. and there is a tremendously wide difference between him and the people who offer up that plea. the dying malefactor had never deferred his conversion to his dying day; he had never put religion off until then. so his case does not belong under consideration at all, though it is always quoted by such delinquents. no, there is only one convenient season, and there is only one course to pursue in view of it. that one convenient season is now, and the only one course to pursue in view of it is to seize hold upon and attend to its demands. we have all seen mottoes on the walls of business offices: "do it now," "never put off until to-morrow what can be done to-day," "now or never," "make hay while the sun shines." and as you see them at their worldly interests, they follow those mottoes; they are up and about, straining every nerve, using every moment to gain an advantage. yes, as you study the whole working creation of god, you will discover that everything is on time: the birds know when to fly southward; the stars of heaven meet all their appointments; the earth is believed to make a circuit of five hundred millions of miles and back again at the winter and spring solstice on the second, yes, on the millionth part of a second. there is only one who wastes time, and that in the most important matter, and that creature is _man_. observe in this the terrible delusion of procrastination. and it cheats us all, more or less; or how--to make the application to ourselves who are church-members--how is it that we can hear the things which we hear sunday after sunday, and on many other occasions, things which, so far from denying or contradicting, we like to hear, we would be uncomfortable not to hear, and agree with them and still go on living and doing as if they were mere words and meant nothing, if it were not that we fancy to ourselves a time when it will suit us not only to agree with them, but actually to put them in practice,--a time when we shall pray in earnest, though we are careless about praying now,--a time when we shall take up the reading of the bible, though we neglect it now,--a time when we shall be gentle, and loving, and heavenly-minded, and pure, whatever to the contrary we may be now? but is it not a delusion? if you are putting off saying your prayers regularly and earnestly because it is not convenient now, do you really think that the time will come when it will be easier, and more natural for you to do this? if you are still putting off, as so many have, and are putting off for years, what yet they acknowledge to be a christian's bounden duty, employing the much-needed means of grace, the coming to the lord's holy sacrament, can you really expect that anything will happen to you which somehow or other will be the opportunity you cannot find now of hearing the gospel and drawing near to that blessed communion? reflect! felix waited for a convenient season. it never came; it will never come where he is now. let him be a lesson to us. the convenient season is just now,--and let us beware of trifling with it. of all sad words of tongue or pen, the saddest are these, it might have been. and of all devices by which the devil throws a loop around the sinner's neck, the most effective is this: "a more convenient season!" "not yet." my dear hearers, i have again, like my great predecessor, the apostle, made an appeal to you to accept the faith as it is in christ jesus. what say you? with felix: "not now," or, "i will"? o for the right choice! god gives you the opportunity to make it now. will you not seize it? amen. third sunday after trinity. and as jesus passed forth from thence, he saw a man named matthew sitting at the receipt of custom; and he said unto him, follow me. and he arose and followed him. and it came to pass, as jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples. and when the pharisees saw it, they said unto his disciples, why eateth your master with publicans and sinners? but when jesus heard that, he said unto them, they that be whole need not a physician, but they that are sick. but go ye and learn what that meaneth, i will have mercy, and not sacrifice; for i am not come to call the righteous, but sinners, to repentance.--_matt. , - ._ the text just heard contains much of interest and importance--first, for the history which it gives, and secondly, for the gospel which it preaches. we shall consider both for our encouragement and instruction. it was in capernaum, the capital of galilee, on the borders of lake tiberias. jesus was walking by the seaside when he saw a man named matthew sitting at the receipt of customs, collecting the duties, or taxes, on goods landed from the vessels. to all human appearance this collector of customs, or publican, as they were called, was a very unlikely person to become a convert, much less an apostle. publicans, or taxgatherers, in those days were held in very ill repute. one reason for this was that they were in the employ of the roman government, and no patriotic, loyal-hearted jew would permit himself to be employed by these despised and oppressive gentiles. another reason was that those who were thus employed generally managed to make it profitable for themselves. by practicing fraud and distortion upon their own countrymen, overcharging and collecting more than was due, they succeeded in accumulating means, and many, like zaccheus, a large fortune. there is nothing to show that matthew was guilty of such extortion and fraud, but he was by office and occupation connected with this odious and unprincipled set of men; nor is it necessary for us to believe that he was altogether free from the taint that attached to them. and yet, out of the ranks of these base and detested publicans, jesus did not disdain to take at least one of those twelve men whom he chose to be the heralds of his gospel, the great leaders of his kingdom to a perishing world. good men, let us learn from this, often come from despised and unworthy classes. outward circumstances do not always prove as unfavorable nor as adverse to piety as we are apt to imagine. there is often a wide contrast between outward appearances and inward realities. it may be that matthew inwardly was very much disposed to follow jesus when addressed by him. it is not for us to discern what is going on in the inner man. we may hear the blasphemer uttering a vile oath and pass him by as one on the verge of perdition, while the heart of the poor wretch at the very moment may be bursting with anguish and filled with self-reproach, and one word of kindness might melt him into contrition and love. we see another amid the wild whirl of earthly dissipation and pleasure, and may suppose that it would be casting pearls before swine to waste a word on religious topics with him, while he may be aching with a sense of the emptiness of the world, and a single expression of christian kindness may draw from him a confession of the vanity of all his pleasures, and the inquiry, who will show me any permanent and real good? never let us judge of the hopelessness of man's salvation by the mere outward appearance. no den of infamy is so vile, no hall of skepticism, or haunt of worldliness is so impenetrable, no prison cell so deep or polluted, but that jesus can gather thence gems that shall shine in his crown. who was ever a more devoted follower of christ than mary magdalene?--and yet she once had seven devils. who was more voluptuous, depraved, and infamous in his course as a young man than augustine, who became the great bishop of hippo and one of the most illustrious doctors of the church? and what did jesus see in any of us to lead him to visit us with his salvation? was there any such native excellence in your character, or such a purity in your conduct, when out of christ, that god was attracted thereby and stooped from heaven to save you, because it was a pity that so much worth and goodness should be lost forever? oh, no, not for our merits, but of his own infinite mercy does he save us, and if we feel aright, we shall never think that we deserved to be saved, while the vile sinner deserved to be damned, but that all of us are sinners worthy of god's wrath and curse, and that none have reason for boasting. viewed in that light, we shall not wonder that christ chose an apostle from that most ill-favored class of men known in palestine at the time. and the call was not unheeded. it is not necessary to assume that the call came to matthew as a clap of thunder out of a clear sky. matthew, as a dweller in capernaum, where our savior was preaching and performing some of his most noted miracles, and as a man who daily had to do with people of all classes, could not have been without some knowledge of what was going on. in all likelihood he had seen and heard christ, and so was not wholly without preparation for what happened when the great teacher and wonder-worker came into his office and said to him, "follow me." and what was the decision? our text informs us: he left all, rose up, and followed christ. promptly, cheerfully, he surrendered his worldly interests, unites his fortune and his future with the master. it was not so in every instance. we know that the same call was extended to others, who at once propounded something else to be attended to. the one remarked, "lord, suffer me first to go and bury my father;" another, "lord, i will follow thee, but let me first go bid them farewell which are at home at my house," and still another, it says, "went away sorrowing," because he was not willing to separate himself from his great possessions. it is so to this very day and hour. to every one that hears the gospel the word is: "follow me." there are those who heed it like matthew. then others who hear the same call make a thousand excuses, but never reach the point of honest decision. obedience, as it is the first virtue of a child, in a soldier, or a servant, so it is the first virtue in a christian. when you hear the blessed savior's voice, asking you to take up the obligations of a christian faith and life, then respond like matthew, instantly, promptly. and not only was it prompt and ready obedience, it was steadfast, persevering. it was not a spirit of momentary enthusiasm that presently died away. never again did he return to his old profession. with unfaltering devotion did he cling to our lord, and finally laid down his life in his cause. there are those who, when they hear the merciful call of the savior, are prompt enough sometimes to follow. they are greatly captivated with the christian profession. they like the distinction it gives them, the new attitude and surroundings in which they are placed, the gaining of new friends, sympathies and credit with which it invests them. but when it comes to the serious side,--and christian discipleship has a serious side,--it does not mean only wearing a bright uniform and carrying a flag, but standing on guard, enduring hardships as a good soldier of christ. then the cross becomes too heavy for them, and by and by they are offended, their zeal expires, and their once flaming devotion dies. matthew was not of that class; his decision was as honest, thorough, and enduring as it was prompt, and in this he is an example for us. nor was this all. not only did matthew follow the savior, but the subsequent verse informs us that he made a great feast for the master. we can easily see the motives of the man in making this feast. "my lord has had mercy on me," he would say, "and i wish to do something to testify my love and gratitude to him. i will make an entertainment in his honor, and i will invite my old friends among the publicans to it, for it may be that his words of power may reach their hearts as they did mine, and turn them from their sins." that, my beloved, is one of the strongest evidences of a truly converted soul--anxiety and concern for the soul of others. a person that has found the savior is anxious that others should find him, too. christianity is not like gold, which every one wishes to secrete for his own use, but it is like a full fountain--it runs over; like the sun--it must shine forth. and so we behold the savior now seated in the midst of a large company of publicans and sinners. but have you, my dear hearers, ever known of a noble and holy work, no matter what it is, that did not meet with some criticism? some carping voice is bound to be always heard, and so here. that jesus was found in such company, and agreed to be a guest with such society, was a scandal in the eyes of the ceremonial, self-righteous jews, and "he it was who claimed to be the long-expected messiah." it was conclusive evidence to them that he was a sheer impostor, a glutton and wine-bibber, equally as bad as those whom he met on such familiar terms. nor were they slow in making known their conclusions. they uttered their malignant feelings, not to jesus himself, but to his disciples. when jesus learned their cavils, it does not appear that he was ruffled in the least. he knew his mission, for what purpose he had come into this world, and so with all firmness we hear him setting forth his association with these ill-reputed people as in accord not only with the best principles of common sense, but with the whole spirit and intent of his messiahship. "but when jesus heard that, he said unto them, they that be whole need not a physician, but they that are sick." sin is a sickness, a disease, and these publicans and sinners were very deeply under the power of this disease. now, where should a physician be but with the sick and the dying? is a doctor to be blamed for entering a hospital full of suffering invalids? is it not rather a blessed demonstration of his fidelity to his profession to go to such ailing people? well, then, what right had these self-constituted saints and judges to find fault? they claimed to be good and holy people. they kept the law. they were _whole_. they had no need of a physician to make them better,--so they thought. why, then, was the great healer of souls to confine himself to them? thus upon their own principles and common sense, christ amply justified his conduct. there is a double lesson to be drawn from our text. first, if you have always maintained a good moral character, through the restraints of a religious education and of god's grace, be thankful for it; it is, indeed, a great mercy to have been kept from gross sins, and it will be a great help to you in a life of godliness. but be careful that you do not rest salvation upon it, make a savior of your own goodness, and so refuse christ, without whom you will be damned as surely as the vilest transgressor. beware that your outward decency of character does not puff you up and make you think that such as you can never be lost. there is no other name but that of christ whereby you can be saved, and you must come to him weary and heavy-laden, just as the vilest sinner does, if you would find rest to your soul. on the other hand, if there be one present who has fallen into gross transgression, so that it seems almost too much for him to hope to be forgiven, let him hear the words of jesus, "i came not to call the righteous, but sinners to repentance," and let him be encouraged. is there any wound this great physician cannot heal? is there any sin the grace of jesus cannot pardon, or his blood wash away? doubt not his infinite compassion, doubt not his almighty power. lay your soul in his hands. though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. oh! that, like matthew of old, we might yield ourselves to his gracious summons, go down to our houses, humble, obedient believers in him who came into this world to call sinners to repentance. amen. fourth sunday after trinity. and i will give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven.--_matt. , ._ fixed in our church calendar for the th of june is saint peter the apostle's day. we do not, as a rule, observe these days, or minor festivals, as they are styled. and it may be asked why we have them given in our church calendar and observe them at all. in answer we would say that we do not, like the romanists, regard the saints as mediators, do not address prayers to them, nor ask them to pray for us. and we differ further from the romanists in that we place none in our church calendar as saints save such as are clearly set forth in that character in the word of god. rome is continually adding new saints to her list. any one who has been eminently holy--in the odor of sanctity--is canonized by the pope, and his or her name placed in the calendar; and there are instances on record where other influences besides piety placed it there. we place the word "saint" before none but those who, we are sure from god's word, are deserving of it. nor even all of these do we thus honor. enoch and elijah were translated into heaven and are assuredly among god's saints. the same is true of abraham and moses, joseph and daniel. but we never speak of st. abraham, st. moses, and the like. in this matter we follow our lord's rule: "he that is least in the kingdom," meaning the church he came to establish, "is greater than he," and select for our list only new testament persons; and here, again, those especially near to him, such as the evangelists and apostles, and so we speak of st. peter, st. matthew, st. paul. these we honor because christ honored them. on his birthday each year we extol the virtues of a washington; on reformation day we speak on the character and life-work of a luther. why should we not, therefore, on one day of the year, especially when it falls on a sunday, note for our instruction what god in his word has recorded of these favored servants? only ignorance and prejudice could ever find fault with such an observance of these days and minor festivals which the church in her wisdom purposes, and so from the lesson of this day would we regard the latter part. an important truth is it, a truth which has given rise to endless controversy, that this line sets forth to us. we shall inquire, _i. what is the office or the power of the keys? ii. how is it exercised?_ in the opinion of some, these words addressed to peter on that memorable occasion when he confessed jesus to be the christ, the son of the living god, gave to peter a direction to take charge of divine affairs. the religious destiny of the race was placed in his hands. it was for him to save or condemn at will, and this power and commission he then turned over to his successor, alleged to be the pope at rome. that was the common interpretation for hundreds of years. in consequence of that we have such happenings in history as that which took place at canossa, when henry iv of germany, deposed from his royal office through the influence of the pope, came over the alps to secure the holy father's absolution. he presented himself at the gate of gregory vii, and made his humble petition. he was ordered to remain at the gate and abstain from food; he was further ordered to strip himself of the royal purple and put on hair-cloth. at the end of three weary days of penance, standing out in the cold and snow, and nearly famished, he was required to go into the presence of pope gregory and kiss his feet. then this "vicar of god," as he styled himself, was pleased to say, "_absolvo te_," "i absolve thee." and what child knows not the account of tetzel, who, with an armful of indulgences and a chest bearing the inscription: "soon as the money in the chest doth ring, the soul at once to heaven doth spring," sold as an article of merchandise, for so much consideration, so many and such great sins? the confessional, the extreme unction, the deliverance of souls from purgatory, these and other adjuncts and accessories that have risen from the claim of the romish church to the power of the keys, they allege were once given to st. peter. but it rests, like so many other claims of that church, upon a serious misinterpretation and perversion of the passage. in the following chapter our lord says to the whole band of apostles: "whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven." and this he said not only on one occasion to them all, but on several. on this particular occasion he said it especially to peter because peter had acted as the spokesman of the rest and rendered a grand confession. never do we find that any command, blessing, office, or grace was ever conferred here or anywhere upon peter which was not conferred equally and also upon all the apostles of the lord. nor can it be shown from the bible, nor from the history of the church in apostolic times, or from those who lived next after the apostles, that peter ever asserted, or sought to assert, such authority. on the contrary, peter, in his epistles, invariably refers to himself as simply one of the apostles, in no way the superior of the others, and when the first christian synod was held, though he was present, it was james that presided and gave the official judgment of the assembly. if god's authority prevails, we must dismiss the romish dogma which would entrench itself in this text as a falsehood, without the remotest claim to our respect. no, not to peter exclusively was given the power of the keys; not even to the twelve apostles exclusively, in the sense that it belonged to them personally. they received it as a power, a commission, which belonged to the church. in the th chapter of st. matthew, speaking of this very thing, the savior directs: "and if he neglect to hear them, tell it to the church; but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. verily, i say unto you, whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven." correctly does our catechism define the office of the keys. it says: "the office of the keys is the peculiar church power which christ has given to his church on earth, to forgive the sins of the penitent unto them, but to retain the sins of the impenitent as long as they do not repent." we learn, then, who is invested with this authority, _viz._, the church, the congregation of believers. it is something which belongs to all christians, not to one apostle only, or to twelve apostles only, but to every congregation that is met around the word and the sacrament. they have this jurisdiction and power. what jurisdiction and power? the power that attaches to the office of the keys is twofold. it is used to lock and to unlock, to fasten and to open the door. first, there is the power to fasten and to lock. we call this administering discipline. this is necessary to the health and life of the church. in the corinthian church a certain man was guilty of a nameless crime. possibly of good social standing, his offense was winked at. st. paul, however, exhorts the corinthian congregation to deal summarily with him; he exhorts them to meet in the name of the lord, and deliver this evil-doer over to satan in the hope that he might come to his senses and be reclaimed--"for the destruction of the flesh," as the phrase is. in another place he writes: "i have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner. put away from among yourselves that wicked person." it was what we call suspension, excommunication, or the ban. it is not a pleasant duty by any means, as little as it is a pleasant thing to amputate, to cut off a member of the body; but if the member be gangrenous and a menace to the life of the body, and nothing but an amputation will do, then let it be done. a congregation is answerable before the head of the church; it must keep its membership and roster clear; it dare not permit among its membership impenitent and manifest sinners, those who are despisers of god's means of grace, the word and the sacrament, whose morals are a blot, whose lives are a stench in the nostrils of the believers and of the world. such, after due hearing, exhortation, remonstrance, must be turned out. they have no place in the company of christians. this is the exercise of the office of the keys in the one direction. in general, it is to be deplored that the christian churches do not exercise this power as they ought. it would mean the reawakening and recovery of many a sinner. the other part of the office of the keys is what is called absolution, the power to forgive sins. that power the church has committed to it, as we heard in the text, by christ himself. there is much misconception on this among even christians; to some it is no small stumbling-block. it need not be. the matter is quite simple and plain. could peter forgive sins? the lord says so. could the apostles forgive sins? the lord says so. can the church, through its called ministers, forgive sins? the lord says so. yes, we may press the question still further and ask, can every christian forgive sins? what the church, as the collective body of christians, can do, that each christian can do as an individual. yes, every christian can forgive sins. how is that to be understood? peter, as peter, as a man, could not forgive sins of himself and by his own authority. no man can forgive sins--that is a divine prerogative. but christ gave to peter the charge, the commission, to do so. the power, then, was not in peter, but in the charge, the commission. when the governor of our state issues a pardon and sends a messenger to deliver it, it is rightly and properly said that the messenger brings pardon to the prisoner. the power, of course, is not of the messenger, but of the governor, as vested in the message of pardon. equally so the gospel is the message of pardon to sinful men. the ministers of christ, as the messengers of the churches, proclaim that message. the power of the pardon does not depend upon them, their general piety or impiety; the power of the pardon rests upon him that gave it, the great governor of the church. and yet, can it not be justly, truthfully, and properly said in their case, as in the case mentioned, that the messengers bring pardon to the prisoners, that they forgive sins? so our lord spoke, so our catechism speaks, and so we may speak. not the power of absolute forgiveness does the text confer upon the church, but that of declarative forgiveness. but this declaration of forgiveness, it must be held, is real forgiveness. when the church forgives sins, they are forgiven. the words of christ say that as distinctly as words can say it. "whosesoever sins ye remit, they are remitted unto them." the pardon brought by the messenger is a real pardon, as certain and valid as if the governor had brought it himself. and so, declares our catechism, when in the confessional service the minister pronounces the forgiveness of sins, you are to receive it as from god himself and in no wise to doubt, but firmly to believe that by it your sins are forgiven before god in heaven. this is the teaching of god's word in regard to the loosing power of the office of the keys. a comforting teaching it is. we christians, it is true, have the assurance of forgiveness already in our baptism, in the general preaching of the gospel, and in the lord's supper; but that does not make absolution superfluous. battling, as we have daily to do, against flesh and blood, disturbed as we are by many a conflict, many a doubt, fightings and fears within, without, how uplifting the words of absolution addressed to you directly, individually: "my son, my daughter, be of good cheer, thy sins are forgiven thee!" god preserve us from all abuse, perversion, and misunderstanding of his word and ministry, and give us the comfort and blessing that come from both! amen. fifth sunday after trinity. and ananias went his way, and entered into the house; and putting his hands on him, said, brother saul, the lord, even jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the holy ghost. and immediately there fell from his eyes as it had been scales; and he received sight forthwith, and arose and was baptized.--_acts , , ._ we hear in the gospel of this sunday how by speech and by miracle our lord called four of his disciples from their fishing boats to the labors of his ministry. his first selection fell upon persons from the humble walks of life, plain, unlettered fishermen, toilers for their daily bread in a lowly occupation. there was divine wisdom in the choice. being of the common people, they knew the thoughts, feelings, and habits of the common people, and so could best adapt themselves and their preaching to the general masses. but the time came when god, for the propagation of his saving gospel, for the upbuilding of his church, needed another sort and stamp of man, a man whose learning, eloquence, and boldness should elevate the gospel before the eyes of all the world. and then as now he was not at a loss to secure such a chosen vessel. we shall regard in these moments sacred to devotion the call or conversion of st. paul. about the time that the boy jesus was found in the temple seated among the doctors, both hearing them and asking them questions, far to the northwest of jerusalem, in the heathen city of tarsus, there was born a babe, born of strict jewish parents, of the tribe of benjamin, but also, because his father in some way had become a roman citizen, also born to the rights and privileges of roman citizenship. being a bright child, of great natural gifts, he was given careful training at home in the schools of his native city, and then sent to jerusalem, to finish his education under the care and tuition of gamaliel, the most renowned rabbi of the jewish land then living. his family, apparently well to do, spared no expense to make him one of the most learned men of his day; nor did they fail in their attempt, as his writings, masterpieces of composition and logic, abundantly testify. the first mention that we have of paul, or, rather, at that time saul, is in connection with the scenes that led up to the murder of stephen, the first christian martyr. when the christian religion began to spread in the very center of judaism, jerusalem, great disputation arose between its followers and the jews. and saul, who belonged to the strictest sect of the jewish religion, the pharisees, and was a man of strong feeling and enthusiastic in temper, soon became involved in these discussions, and so we find that when the mob took stephen and ignominiously stoned him to death, it says of saul: "he was consenting unto his death," and that the murderers "laid down their clothes at a young man's feet named saul." nor did he stop here. his whole being was so aflame with religious zeal that he knew only one purpose of life, and that was to blot out the name of that detestable founder of the new religion and his followers. accordingly, we read in acts that "saul made havoc of the church, entering into every house, and haling men and women, committed them to prison." and not satisfied with his work at jerusalem, he began to extend his persecution to distant cities. the opening verses of this chapter read: "and saul yet breathing out threatenings and slaughter against the disciples of the lord, went unto the high priest, and desired of him letters to damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto jerusalem." damascus, in syria, now the oldest city in the world, had opened its gates as a refuge to the christians, and provided with legal papers from the high priests, he set out at the head of an armed and mounted force to bring those christians at damascus to terms. but he did not. in the affairs of men it ever remains true: man proposes, god disposes, and most wonderfully did he dispose in the case of saul of tarsus. it was high noon in syria, the sun standing in its zenith. on the road leading from jerusalem to damascus could be heard the clattering of horses' hoofs. the horsemen could already see the beautiful city rising upon their sight and its gates swinging open, when, suddenly, there came a flash from the sky, and "a light above the brightness of the sun" shone round about them, with such overwhelming effect that it struck the chief with blindness, smote him to the ground, and filled every man with terror and dismay. and to this brilliancy of light was added a clear and distant voice ringing through the air, "saul, saul, why persecutest thou me?" like pointed steel these words went down into saul's heart. he had been persecuting the christians, and now comes a voice from heaven, saying, "why persecutest thou me?" what! could it be possible that god identifies himself with these people he, saul, was seeking to destroy? could it be true that he whom his nation had crucified was indeed the messiah, risen and alive? overcome with remorse, saul raises his sightless eyeballs on high and asks, "who art thou, o lord?" and back comes the quick reply, "i am jesus, whom thou persecutest." that was too much for him. here was the voice of jehovah himself,--what could he do but submit? trembling and astonished he said, "lord, what wilt thou have me to do?" the victory was won. the galilean had conquered. "arise," said he, "and go into the city, and it shall be told thee what thou must do." for three days saul lay sick in damascus unable to see, to move, to eat and drink by reason of the great convulsions that had shaken up his body and soul, but during that time undergoing a change which has placed his name among the great and noble members of the kingdom of heaven. at the close of these never-to-be-forgotten days god sent to him one of the faithful disciples, or christians, living at damascus, ananias by name. ananias at first was very reluctant to go, having heard such evil report of the man, but the lord had said, "go," and that settled the matter. he found the dreaded saul lying on his couch, addressed him with brotherly kindness, told him why he had come, and laid his hands upon him. "and immediately there fell from his eyes as it had been scales; and he received sight forthwith, and arose and was baptized." this interesting narrative shall we view as to the subject of conversion and as to its significance to the church. taking up some practical lessons on the subject of conversion: what was there in st. paul's case that need not be looked for in other cases? and what was there in it that is common to every case? let us look at st. paul's case. he was called in a miraculous manner by the savior. it was a miracle to prove the truth of christianity in that early day. but now we have no ground to look for like circumstances in the conversion of any one in our day. if saul of tarsus saw jesus appearing to him in the way, the sinner must not, for this reason, also expect to be visited by some remarkable call, dream, vision, or supernatural impression upon his mind. again, saul fell to the earth, and was in great distress of mind and body for three days. it does not follow from this that every unconverted person must be in such distress before he can take a step in the right direction. the ethiopian eunuch, of whom we read in the preceding chapter, received the word without any such process, and "went on his way rejoicing." of the three thousand who were converted in one day it is merely said: "they gladly received the word and were baptized." sometimes true christians feel much uneasiness and anxiety because they cannot point to any such distinguishing moments in their experience. they have never passed through the mental anguish that others speak of. they have never felt as saul of tarsus must have felt those three days of blindness. such persons forget that in most of the cases recorded in the gospel there were no experiences of this kind, but conversion consisted simply in the cordial and quiet acceptance of the lord jesus. again, in paul's case there was something to fix the precise time of his conversion. he could name the day, the very hour, when he fell upon the ground trembling and afraid. is it, therefore, necessary that every believer should be able to designate the precise time of his conversion? not one christian out of ten can tell the date of his conversion. it is generally the case that the grosser the sins are, the more marked will the change be. when any one who has made himself conspicuous in crime and wickedness is converted, it is like the lighting of a candle in a room utterly dark. there is a sudden change from darkness to light. it is, therefore, easy to fix the precise time when darkness ceased and light prevailed. but the case is very different from those who have been molded and influenced from youth up by religious teaching and training. how was it possible for timothy to tell when he commenced to be a christian? he was instructed from his youth in the holy scriptures. he could not remember the time when he was not pious and god-fearing. he always belonged to the lord--in his childhood, in his youth, in his manhood. the same is true of john the baptist. how could he tell when he was converted? he was sanctified from his birth, we are told. where, then, was there room for a sudden and marked change in him? yes, i am free to remark that it is just what god wants in the case of each one. he does not want us to know the precise time of our conversion. he does not want any one to give a part of his life to sin and satan, so that a sudden, marked, and definite change seems necessary. he does not want you to act the part of an infidel for awhile, in order that you may be able to tell us the day or the hour when you became a believer. no, god wants your whole life; from beginning to end it is to be consecrated to god, our savior. and does it not follow from this, that the more faithfully our children are instructed in the doctrines and duties of our holy religion, in the family, in the sunday-school, and in the catechetical class, the less the number will become of those who can point to the particular time of their conversion? the whole work of the sunday-school throughout and the whole work of the pastor in the catechetical class has this grand object in mind, to make a timothy out of every child, one who is instructed in the holy scriptures from his youth, and who knows no time when he did not belong to the lord. finally, we may observe that saul's conversion was unsought by himself. he set out on his way to damascus full of hatred against christ and his disciples. he had not a single desire to become his follower. in this also his conversion is singular. we are not to expect, as some seem to do, that we may carelessly continue in our worldly affairs, or in sinful pleasures, or in other opposition to god; and nevertheless some time almighty grace will strike us to the ground, and raise us up christians. god may do that, but the general rule is that god does not do that. the general rule is that god is found by those who seek him. the eunuch was reading the scriptures when philip preached christ to him. nathaniel was meditating and praying under the fig-tree when he was led to the savior. lydia was at the place of prayer when the lord opened her heart, and she attended to the things spoken by paul. the samaritans were listening to philip's preaching when they were brought to believe. all were using the means of grace, and were brought to a saving knowledge of the truth. so with us this day,--by the word of god, in private reading, in public preaching he converts souls. in this particular conversion, paul's case differs from others.--what, however, do we find in every case of true conversion, no matter how varied the circumstances are? conversion is to turn from the love and practice of sin, and through faith in the son of god to the love and practice of holiness. when a man has conviction of sin, believes in, and depends on, jesus as his savior, he is converted, and it matters not how, when, or where. never could there be such a conviction, such a belief, such a striving, unless there has previously been a change, and that change we call conversion. believe it that when a man can look up like the man saul of tarsus, and say, "lord, what wilt thou have me to do?" he is a converted man.-- viewed as a public event in its significance to the christian church, the conversion of paul is one of the strongest external proofs furnished us in the bible for the truth of the christian religion. if it can be established that saul became paul, then the gospel must be true, and all that it tells us of jesus as our divine lord and redeemer must be true. and there has never yet been a man who has dared to deny the historical truth of this conversion, or to contradict that saul _did_ become paul. at the beginning of the last century sir gilbert west and lord lyttleton, two great literary lights of england, determined on a masterstroke for the suppression of the gospel. it seemed to them that the two greatest miracles of the christian religion were christ's resurrection and saul's conversion. gilbert west agreed to write a refutation of the resurrection of christ, and lord lyttleton a refutation of the conversion of saul. at the conclusion of their work they met by appointment. lord lyttleton asked, "what is the result of your work?" the answer was: "i have thoughtfully investigated the resurrection of christ, and have come to the conclusion that he who is said to have come forth from the sepulcher of joseph's garden was, as he claimed to be, the veritable son of god." and lord lyttleton said: "i have fully investigated the narrative of the conversion of st. paul, and am satisfied that this man, on his journey along the damascus highway, really saw jesus of nazareth, and that this jesus was the very christ of god." no other conclusion can be reached as we enter upon the study of the character of the man, and the results that have come from that event. to finish our meditation with a personal application: st. paul, whose conversion we have considered, wrote much for the instruction of all after ages, but he never penned more memorable words than these, words which perhaps have been oftener quoted than any sentence of any writer that ever lived--may god enable you to take the words home to your heart--: "this is a faithful saying, and worthy of all acceptation, that christ jesus came into the world to save sinners, of which i am chief." paul's conversion is a beacon-light to encourage us never to despair for the worst and most hopeless of sinners. if grace could take a blasphemer and persecutor like saul, then there is hope for you and for me. may we realize it! amen. sixth sunday after trinity. having a form of godliness, but denying the power thereof.--_ tim. , ._ things are not always what they seem. there is much deception, sham, pretense in this world. and religion forms no exception; much that passes under that name is not such in reality. the text just quoted distinguishes between "the form of godliness" and "the power of godliness," thus intimating that there may be one without the other. all created things indeed have some form. we cannot think of anything without form. every essence and substance manifests itself in some shape, through some medium, external substance; and so religion finds expression in outward forms, in prayer, in this institution called the church, in that book called the bible, in the sacraments and other ordinances. but, whilst we cannot have religion without form, there may be form without religion. not every eye sees, though it was created for that purpose; not every ear, though it have the perfect form, hears. we discover eyes without seeing and ears without hearing, and in like manner we discover the form of godliness with none of its power. a man may appear very religious, and yet not be religious. the bible and history both are full of such. thus, st. paul in his day came to the city of athens and was constrained to confess: "i observe, o men of athens, that ye are exceedingly devout." judging by the form, he saw, in that representative city of heathenism, a great degree of religiousness and devotion; gods and goddesses, altars and temples, stood on the right hand and on the left, carved out in the most exquisite marble, with the most exquisite skill. every public edifice was a sanctuary. the theaters were ascribed to the deities. as any scholar of ancient history knows, the streets and markets, the groves and public places were full and overflowing with the figures and statues of jupiter and diana, and every other god and goddess which their imagination had invented. yes, the men of athens were exceedingly religious, and, withal, they were notoriously ungodly, and paul could not help expressing himself to that effect. again, take the religionists mentioned in to-day's gospel--the scribes and the pharisees. as to the form of religion, they were scrupulous to the last degree. on their phylacteries, and on the frontlet which they wore between their eyes, were passages of scripture such as: "hear, o israel! the lord, your god is one lord." they fasted twice in the week, more than the law required. they paid tithes, not only of the common products of the field, but of their garden herbs, mint, anise, and cinnamon. they were extremely careful as to their cleansings. thus the washing of hands in the six books of the mishna, written by the jewish rabbis, is prescribed: one and one-half eggshells full of water must be used; the hands must be lifted in a certain position when the water is poured upon them; then the right must rub the left and the left the right; then they must be held in a downward incline, palms upside down, so that the water may drop off. and the towel must be properly held. thirty chapters alone in that jewish book treat of the cleansing of cups and platters. and yet, in spite of all this scrupulosity and punctiliousness and ceremonialism, the savior had occasion to declare in the opening words of to-day's gospel-lesson: "except your righteousness exceed the righteousness of the scribes and pharisees, ye shall in no wise enter the kingdom of heaven." the form was there, the show of godliness, but something vitally essential was missing; our text calls it "the power." nor would we confine this formation of religion to ancient heathen or judaism. an acquaintance of mine tells of a scene recently witnessed in the city of mexico. a company of men were shuffling cards, and casting dice, and indulging in profane and unholy jests in a drinking-house, when suddenly the ringing of a bell was heard without. a procession of priests was passing through the streets bearing the consecrated water to the bedside of the dying. at the sound all in the iniquitous place fell upon their knees and muttered their prayers. the bell ceased, and they resumed their pleasure. what was this but the form of godliness without the power? nor need we go to distant mexico to find the same manifestation among the devotees of the same religion,--ceremonialism, grand and spectacular, the waking early at the break of day to perform one's worship, the lighting of candles and bending of knees before graven images, the ceaseless twisting of the rosary beads, and making of crucifixes and anointing with holy oil and water. what are these but the forms of godliness without the power thereof? let us not be uncharitable, but the words of the savior press themselves upon one's lips: except your righteousness exceed that which so garbs itself, and puts in the place of christ another's righteousness, which is the righteousness of such hollow ceremonies, pretensions, and good works, it shall not avail to enter into the kingdom of god. and is protestantism exempt? are there no formalists among those who profess to be members of, and visit, our churches? is there no outward ceremonial observance there, no form of godliness without the power thereof? as we pointed out, everything has a form, and that form needs attention. injure the shell, and the kernel will be impaired. refuse to give due respect to your body, and its immortal tenant, the soul, will leave it. and so in religion. the outward must be attended to. it will not do to say, i need not go to church, god is everywhere, i can worship him just as well under the trees of the park, under the blue canopy of the great temple of nature, as in the four walls of a building. the church is god's; it is there he has recorded his name, and promised to convey his grace and blessing as nowhere else. godliness and churchliness are joined together, and it is not for any man to divorce them, to put them asunder. the godly man, it will ever be found, is the best churchman. it will not do to say: i can be just as good a christian and stay away from the sacrament of the lord's table,--it is only a form. granting it is, it is a form which god has commanded by and through which he communicates life and salvation to men's souls. you do not despise to drink the water of the mississippi river because it flows through pipes and comes out at the faucet. and so you ought not reject life, grace, and salvation promised by god, because he has laid it down for you in the partaking of bread and wine in his sacrament, which is the channel by and through which he conveys it to your soul. the same may be said of all the ordinances of religion,--prayer, the reading of the bible, the saying of prayers. these things must be attended to. they are the forms in which it expresses itself--takes shape. and yet, we must beware of mistaking the shape for the substance, the shell for the kernel, the body for the soul. going to church as a mere form saves no one; neither does going to the sacrament. to read the bible, for instance, merely to find out what a fine literary product it is, has no religious value; and to mumble one's prayers in a thoughtless and spiritless way, our lord tells us, is worthless, yes, it may be an abomination to him. what good does food do you if you do not digest it, take the strength out of it, the necessary qualities? equally so with the spiritual food. religion as a form, a mere external life, a show, avails nothing; rather, it is a snare of delusion by which men may deceive themselves and others. when, then,--that is the question to which our text leads up,--when have we the form of godliness together with the power thereof? in order to have true religion, two things are necessary, the new birth and the new life. first, the new birth. "except a man be born again, he cannot see the kingdom of god." religion, first of all, above all, aims at and affects the heart. it is this which is primarily concerned. "this people," the lord complains, "draweth nigh unto me with their mouth, and honoreth me with their lips, but their heart is far from me." "give me, my son," my daughter, "thy _heart_," is the request of the merciful lord. whoever has sat under the pulpit of god, listening to his instructions and exhortations, or scanning the pages of his holy word, that has not had his feelings stirred and his soul warmed after the manner of those two disciples on their way to emmaus, to whom the risen lord opened the scripture, whereupon they confessed, "did not our heart burn within us?" whose bosom has failed to beat higher with noble resolution and holy endeavor when kneeling before his god in prayer or at the sacred communion? in a word, whose inner life has not been touched by the spirit of god, and who has not undergone a change of mind which brings him to see things by faith in christ, in a new light? the promise is: "with the heart man believeth unto righteousness." "if thou shalt believe in thine heart, thou shalt be saved." the heart belongs to true religion, and true religion belongs into the heart. this is the first requisite and essence of godliness--a new heart. the other requisite is the new life. it is the natural and the necessary outflow of the new birth. when the heart has been changed by the spirit of god, the new life will show itself. the lord once remarked, "by their fruits ye shall know them." you cannot be a bad citizen, an undutiful parent, a spiteful husband, a fretful, quarrelsome wife, an unscrupulous business man, and, at the same time, a good christian. it does not exhibit the power of godliness to listen devoutly to a sermon on righteousness, and temperance, and purity, and straightway imbibe freely from the intoxicating cup, speak words of profanity, and do things that are tainted. if you would discover if the works of a clock are right, we look at the hands; so by our hands and deeds we may test whether our hearts are right. you cannot be in possession of an evil tongue, of a lustful eye, of a covetous, selfish, miserly hand, and, at the same time, of a pious and devout mind. if our text teaches anything, it teaches that godliness is a "power," an energy which renews and sanctifies men. but when there is power, it exerts and manifests itself. then there must be, in order to have true religion, a regenerated heart and a corresponding life. how, then, to make a few direct words of application, is it with you, my dear hearer? one of the chief sources of offense, they tell us, is that those who profess godliness are so woefully short of it. "they are everlastingly running to church, praying, and hymn singing, but they live and act like heathen." not infrequently that charge comes from an ugly and malicious, fault-finding spirit. let us see to it that it is only that, a mean, unfair charge, that, as far as we are concerned, it be not true. let us in the light of our text see to it that we have not only the form of godliness, but the power thereof, that our heart is right with god, and endeavor earnestly and conscientiously to make our head and tongues and hands right. god strengthen us in this resolution! lord jesus, it is thy religion we profess. keep us by thy holy spirit to be true disciples of it, to our soul's welfare, our fellow-man's uplift, and thy glory. amen. seventh sunday after trinity. are not five sparrows sold for two farthings, and not one of them is forgotten before god?--_luke , ._ our lord always spoke in the plainest possible terms. whenever a vital truth was to be stated, an important doctrine to be set forth, he did it in language so clear that no one could misunderstand. the statement of our text this morning shares that quality. "are not five sparrows sold for two farthings, and not one of them is forgotten before god?" the little creature mentioned is one of the most insignificant that could be thought of; the lord selected it just for the sake of that utter insignificance to bring out a significant and all-inspiring truth. that truth is this: that god is in relation with everything that exists; that he superintends all; that there is nothing so minute as to be overlooked or forgotten. we call this the doctrine of god's providence, and a most prominent teaching of god's word it is, as also one of the most cheering and practical. prompted by the gospel-lesson of to-day, which shows us our blessed lord as providing miraculously for the four thousand with seven loaves and a few small fishes, let us _i. seek to establish the doctrine of god's providence_; _ii. show its application and effect upon us and our lives_. "i believe that god has made me and all creatures, that he has given me my body and soul, eyes, ears, and all my members, my reason and all my senses, and still preserves them," thus we confess in the explanation of the first article of our creed, and what our catechism thus confesses, the sacred scriptures with especial clearness teach. god did not only, as some are willing to admit, create the universe, but he also now governs it personally and completely. it is the theory of our modern evolutionists and materialists that god has left the world to govern and develop itself, that, having placed it under certain natural laws, it must take care of itself, wholly independent of god's interference. as melanchthon once characterized their position: "they think of god as a shipbuilder, who, when he has completed his vessel, launches it and then leaves it, or like a clock which you wind up, and then let run off." a different impression is that received from god's holy book. that assures us that, so far from turning over his government to unalterable laws, so far from retiring from his works to dwell apart in his own unapproachable godhead in some distant sphere, unconcerned and uncaring for such a world and such creatures as we, there is nothing done, nor said, nor thought, nor felt by man but he knows it and notes it, and orders his dealings with reference to it. his providence includes every event,--the rise and fall of nations and states, the experiences and vicissitudes of the church, the occurrences of the history of each family, the unnumbered instances which make up the life of each individual, no matter what their character. his supreme hand is in and over them all. those words which we so commonly use in daily speech--chance, accident, strictly and consistently regarded, are untruthful, for there is no such thing as chance, an accident; nothing happens but it has been determined in his wisdom, and is sent, directed, or permitted according to his will. chance or accident rule in nothing--god's providence in all. what more satisfactory assurance would we desire for that than what is told us in the text? it was a customary thing to see sold in the market-place of jerusalem, as an article of merchandise, the little creatures here mentioned. the price was a minimum, five sparrows for two farthings, equal at the most, to two cents of our money. our lord, in referring to it, calls attention to the little regard taken by men of this poor little bird, and brings out in vivid and grand contrast the regard taken of it by god. "and not one of them is forgotten before god." elsewhere, in one of the psalms, god says: "i know all the fowls upon the mountains, and the wild beasts of the field are in my sight." we watch in their season of immigration the flight of birds, when in long flocks they cross the sky, passing from the north to the south, or back again. to think that each in those countless tribes is known, as if by name, to its creator, not one confounded with the other in the view of god! we observe the tiny sparrow as it skips from ground to housetop, busily gathering its food, or the frail materials wherewith to construct its nest below our house roof; how little we reflect that every one of them is numbered in that sight which nothing can escape, and that in the ephemeral history of the poor little bird, of which the great god and savior deigns to speak, not one item is forgotten, each is seen and known and retained in a faithful memory; "not forgotten," implying a knowledge that lasts, a consideration though the thing known may no longer exist. this, then, is the way we are taught to think about our god. all things that transpire, all that has been and shall be--all are embraced within the circle of god's unforgetting, all-remembering knowledge, vision, providence. that is the christian doctrine as taught by our lord in such plain illustrations as this, and as preached by his apostles on the pages of the old and new testament throughout. let us now ask of the application. that it means something to us when the lord says about god's not forgetting one of the sparrows sold in the market-place of jerusalem is a matter of course. what does it mean? the doctrine of god's providence is, we would thus consider it first, a stern and restraining truth. consider for a moment,--there is nothing about you, or in you, or of you, but god knows and sees it all, the thoughts of your mind, the desires of your heart, the motives of your deeds. he spieth out all your ways, he understandeth your thoughts afar off. yesterday, for example, he saw you when your eyes first opened to the light, and he traced your steps till they closed once more in sleep. you know what you did, and he also knows. you may have thought yourself unobserved, and some things there are which you should prefer to forget, wish that you could conceal them, ashamed or afraid to have them known. god does not forget, from him you cannot conceal; all the while you are standing in the concentrated blaze of a light, brighter than the brightest sun, and eyes that see everything are reading you through and through. that is, as stated, a stern and awful truth. but let us not deceive ourselves concerning it. let us remember that there is no privacy anywhere for us, though we may long for it, and many live as if they had it. our follies and vanities, our erring steps, our ugly temper and evil disposition, every idle word that you spoke, every oath that has fallen from your lips, every vile action, every dollar you have wasted in luxury, folly, or withheld in miserly selfishness, every influence you have exerted, apt to lead a brother or sister astray,--god sees and knows them all. you are read like a book by the reader of the lives of all men. man, my beloved hearers, needs a check upon him, a hand to keep him straight. he has it in this belief. a person cannot go far wrong who believes that god sees and knows all. the sense of his nearness is a moral force, a thousandfold greater than any other that can be named. he that thinks thus of his god is ever putting to himself the question whether god approves what he is about at any given moment. that saves him; it acts as a constant check; it is a lantern to his feet, a light to his paths, a bridle to his lips. and god knows we all need to be so held in. that communities are defiled, that the social order is imperiled, that men are shocked at the growing ravages of sin, and souls are ruined one by one, we may trace these things to their sole cause, the losing sight of the fact that god's eye is on them always, and that they are accountable to him for what they do. let the doctrine of god's providence be generally rejected, and it is only a question of time till that comes to pass again which once occurred in the days of noah, when god saw that the wickedness of man was great, and that every imagination of the thoughts of his heart was only evil continually. here, then, is a truth which may be called the beginning of the moral law, the foundation of christian ethics, the alpha and omega of christian practice. the doctrine of god's providence is a stern and restraining doctrine. but there is another side to the picture. to that shall we turn for the greatest comfort and peace that mortal man can know. "are not five sparrows sold for two farthings, and not one of them is forgotten before god?" "ye are," continues the master, "of more value than many sparrows." if one of them cannot fall to the ground unnoticed by our father, how much more in his thoughts, (that is the evident line of argumentation,) are we, his children, made in his likeness, redeemed by his own precious blood. what should there be for us each day and hour but loving, unwavering trust. it cannot fail to impress every reader of his bible how it dwells continually upon this very point. our lord knew what a burdensome world this is, and how easily perplexed men are. he has sought in all possible manner and ways to bring home to us the truth we are considering. he has given us precious and numerous promises. "trust in the lord and do good," is one of them, "so shalt thou dwell in the land, and verily thou shalt be fed." another is: "whoso putteth his trust in the lord shall be safe." still others: "my grace is sufficient for thee:" "i will never leave thee, nor forsake thee." these might be multiplied from the scriptures by the score and hundred. and again he has sought to impress his divine providence upon us by numberless examples. there is, for instance, noah. noah trusted him, and lo! when the fountains of the great deep were broken up, and the floods rose, and millions of the ungodly sank into a watery grave, sheltered and shut in by god's protecting hand, the ancient saint outrode the deluge in safety, with his family. elijah, alone yonder in the wilderness, in time of famine, trusted him, and, behold, even the ravens, divinely bidden, came flying with bread to feed him. and so david, and daniel, and peter, and all of god's illustrious saints whose biography the bible records, put their trust in his governing providence, and never were ashamed, and their experience has been the universal experience and testimony of all who have ever really put their faith in him, and that applies as much to us as to them. come what will, the true and trusting child of god feels secure. "have we trials and temptations, is there trouble anywhere?" is ghastly pestilence mowing down its victims? is financial depression over all the land, labor unobtainable, wages low, and bread scarce? has sickness prostrated one? has death broken the family circle, and is the heart bleeding under bereavement? in the midst of it all the christian sees the wise, loving, all-governing providence of god, the almighty and all-gracious hand of his own divine heavenly father; and in this assurance, that god is thus in all that befalls him, his soul is filled with abiding calmness. there is nothing, amid it all, which is more calculated to banish our cares, to throw sunshine across life's path, to make us more content, than the belief that our god holds the reins of universal rule, and that all is controlled and guided by his wise and kind hand. and this, to conclude, also gives a christian strength and encouragement in his work. the thought that god is near us, the feeling that he is working with us, gives an impulse, a force which nothing else can impart. to rise in the morning with that sense of divine presence, that god sees all our endeavors, is to take up one's work with an entirely different mood than where that feeling is missing. nor are we then easily discouraged; it gives us renewed inspiration, the courage required for long, steady, earnest work. we have considered a glorious truth of christian doctrine from the lips of him who never exaggerated, never erred. lay hold of it, believe it, not languidly, but as a power in your lives, and be happy in such belief. amen. eighth sunday after trinity. o timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called.--_ tim. , ._ everything in this world is liable to be spoiled. there is nothing safe against the doings of corruption. the holiest things are often perverted, the richest flowers blasted in their bud. man himself, as the psalmist tells us, was made but a little lower than the angels, but his glory was soon tarnished, and he frequently sinks a little lower than the brute. there is none, though he appear as a veritable saint among men, who is beyond the reach of danger. and it is so also with religion. beautiful as is religion, and pure as it is, coming from the mind and bosom of god, it is liable to be spoiled in the hands and hearts of its professors. such at least is the teaching of the text and the testimony of experience. just like the crystal mountain stream in its course from the virgin spring down to the ocean gathers some of the unclean and filthy deposits of the shores it washes, so the waves of religion, in flowing through many lands and hearts, have taken up some of their noxious and poisonous ingredients; while purifying and refreshing the earth, the noble river contracts some of its corruptions. the jews, for instance, had a pure religion, communicated to them by the patriarchs and prophets, but heathenish elements were continually mingling with it. moloch and other hideous idols would now and then stand in the very presence of jehovah's temple, and the priests of baal oft took the place of the sons of aaron. when christ came, the jewish religion was exceedingly tainted and corrupted with gentileism and other defiling influences. the christian religion in its turn has fared no better, starting out on the pure basis of its divine master's directions; but it has been subject to the same influences. it was given to the world as a plain, simple system. but when kings and emperors began to take it into favor, magnificent outward ceremonies were instituted, privileged orders were appointed; bishops and other high authorities were set up, claiming extraordinary power, and at last what started as christianity became little more than baptized heathenism. masses, penances, and confessionals took the stead of christ and his righteousness. in place of the old heathen gods were placed patron saints. venus of the greeks became mary of the christians. the true glory of the church was gone, until god in his mercy turned back the tide to his own revelation and book, the holy bible. that was in the days of the lutheran reformation. but that did not settle matters; the soil of misguided religion and of man's perverted opinion has been defiling, and is still defiling, its pure and holy waters. it need not be. christianity is as simple as simplicity can be, its teaching is as clear as is the sunlight in its noonday radiancy; but, of course, it must be guarded, protected against corruption on the part of man's delirious and sickly reason. this is the caution st. paul makes in our text to his beloved pupil timothy, when he directs him: "o timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called, which some professing have erred concerning the faith." there are two classes of science falsely so called that have erred concerning the faith. the one is the worldly science, and the other the christian science, and concerning both classes i would ask for your most careful attention. when speaking of science, it must be observed at the outset that true science and the revelation of god are not at variance. how can they be? the book of nature and the book of religion have been written by one and the same hand, and cannot contradict each other. what man by investigation can find out in nature cannot be of a character to make him doubt or deny the truthfulness of religion as laid down in the bible. but this is what some of the men of supposed higher learning are doing. they look askance at religion. they shake their wise heads, and, putting on their eye-glasses, superciliously state that the bible is not what people think it is. they are willing to admit that it is a book of much good history, a book of sublime poetry, a book of excellent moral precepts, a book which admirably describes human nature, a book from which all men may gather a great deal of practical wisdom and comforting promise, but many of its texts are spurious or faulty, it is not altogether up to date in their opinion. the geologist has bored into the earth, and found that the various compositions must make it much older than moses seems to say. the astronomer has put his telescope into the heavens and finding our planet, the earth, the smallest among heavenly bodies, considers it too insignificant to be the object of all that divine concern the bible speaks about. the anatomist has examined the skulls of dead men, and comparing the one with the other, questions whether they have all proceeded from one human pair. the natural historian has never found a race of snakes with power of speech, and so he puts down the account of the serpent in eden as a myth. the people of the earth speak hundreds of languages, and hence it must be a mere dream that there was once a time when "the whole earth was of one language and one speech." miracles, they say, are so contrary to the general experience of mankind that they must be rejected as falsehood and fiction, and thus might we continue to give the objections of these wiseacres, called scientists, who are looked up to with undisguised admiration by numbers. it would lead us too far, though nothing might afford us greater pleasure to examine these objections in their true light.--we will only ask, how do these wise people know what length of time it took the almighty god to form the various strata which compose the crust of the earth? how can they tell that this world of ours is too small to engage jehovah so deeply for its welfare? how can they prove that the human race and language do not extend back to one common stock? how dare they deny the credibility of miracles in the face of the many wonders which are spread about them every day, and appear every season in their sight? what authority have they for their high-sounding, but hollow assertions? they think themselves wise, but in fact they are but babes in these matters, and those who follow them are their senseless dupes. the truth is that with all the advances of knowledge which have so wonderfully marked the last three hundred years, searching heaven and earth and sea, knocking at every door and gathering wisdom from every source, there has not come to light one truth to contradict these holy records, or to require the relinquishment of one word in all the great volume of god. only a few instances to prove what i state. it has been but a few years since newton laid open the laws of gravitation, and yet the scriptures spoke of the earth being hung "upon nothing," as if familiar with the whole subject, before human science had begun to form even the feeblest guesses in the case. again, take the theory of wind currents, and of the circulation of the blood, why, read the st, th and th chapters of ecclesiastes, and observe where solomon describes it at least , years ago. and so in every case. you may lack understanding or research, you may fail to grasp its truth, by reason of its being too wonderful to you, but as far as being false and spurious, let no man dare to raise that charge against god's religion and book. our wisdom, at best, is only fragmentary, as st. paul says, "we know only in part." no man, not even a scientist, is the personification of all wisdom, and ought not so consider himself. let every man be a liar, but never accuse god's truthfulness. avoid such, as st. paul says in our text, as being profane and vain babblings and oppositions of science falsely so called. this, then, as much as worldly science is concerned, and now let us turn to the other species which calls itself christian science, but which is neither christian nor science,--not christian, because it has erred from the faith, as our text puts it, and not a science, because, to quote our text again, it is falsely so called. it might be well to approach the matter more closely. in the first place, it must be noted that christian science is nothing new; it is, to be candid, a rehash of what is termed in church history, gnosticism. in the early christian church, about the year after christ, there arose certain heretics, montanus and his prophetesses maximilla and priscilla, who advocated theories and things similar to those in our days advanced with so much zealousness by the late mrs. mary baker g. eddy, the founder and high priestess of the church of christian scientists. these heretical views referred to also found adherents in the early church, so that the excellent bishop irenaeus, of lyons, wrote a book against them called, "the refutation of christian science falsely so called." mrs. eddy very deftly succeeded in bolstering up these ancient opinions, and launched them forth in the various editions of her book called "science and health, with a key to the scriptures." i have carefully gone over that book, and i confess i am overwhelmed with shame to think that any one who lays claim to christianity or to well-balanced reason can earnestly believe such matter. to mention only a few of her doctrines:--the bible says john , : "there are three that bear record in heaven: the father, the son, and the holy ghost, and these three are one." mrs. eddy says: "the theory of three persons in the godhead reminds us of heathen gods." in other words, she stamps the christian doctrine of the trinity as heathenish. the bible says, rom. , : "by one man sin entered into the world and death by sin, and so death passed upon all men, for that all have sinned." mrs. eddy calls this an "illusion," purely imaginary; there is no such thing as death. naturally, then, in line with this, she also rejects christ's redeeming us from sin, stating that the time is not distant when these common views about christ's redemption will undergo a great change. in other words, while she mentions christ's name with seemingly the greatest reverence in her book, she calls him a fraud and deceiver, because the bible tells us in just these words that christ came to save his people from their sins, came to destroy the works of the devil, came to redeem them that were under the law. but mrs. eddy spurns the existence of a personal devil, denies the existence of sin, and rejects redemption. such passages as john , : "the blood of jesus christ, god's son, cleanseth us from all sin," are "hideous" to her. her entire system is nothing else than unchristian bosh. i say "unchristian" because, on closer investigation, there is not a single particle of christian doctrine and belief that she does not openly or indirectly at least overthrow. it is true, she claims "faith in the bible"; the title of her book is, "science and health, with a key to the scriptures," but it is a key that binds, but does not unlock. her comment to the very first verse of the scripture: "in the beginning god created the heaven and the earth," is this: "this creation consists in the developing of spiritual ideas and their identities, which are grasped and reflected by the unending spirit." that may be mrs. eddy's creation of the world, but it certainly was not the creation which the first chapter of genesis tells us about. but let us go on to the second chapter of the bible. this does not suit mrs. eddy, as she expressly states it is diametrically opposed to scientific truth, and "inspired by falsehood and error," and in consequence she rejects the second chapter of genesis entirely. we could go on at this rate, but enough has been shown to characterize mrs. eddy's "key to the scriptures." and alas! that men should be carried away with such barefaced craftiness and such thick-coated and consummate falsehood! oh, may it teach us to love to study our bible! but there is still another phase of christian science of which we must speak, would we do it justice, and that is the healing phase. mrs. eddy claims that she has restored the sick and brought back the dying to life. "science and health" and our community have been repeatedly agitated by specimens of this healing ability. it is well known to every one that christian science in its treatment of disease starts from the fundamental theory that there is no sickness and disease, as it says in their text-book, "science and health": "you call it neuralgia; this is all delusion, imagination. you expose your body to a certain temperature, and your delusion says that you catch a cold or get catarrh. but such is not the case; it is only the effect of your imagination." the consequence of this fallacy is that no medical remedies are resorted to; in fact, to a christian scientist ignorance of medicine is bliss. mrs. eddy warns against a knowledge of medicine as a hindrance to learning her system. stopping here for a moment to show the unscripturalness of all this, i would but briefly call your attention to such passages as is. and kings , where we read: "and isaiah, the prophet of the lord, said to hezekiah the king, let them take a lump of figs and lay it for a plaster upon the boil, and he shall recover." or, turning to an instance from the new testament, st. paul the apostle writes in tim. , to his afflicted pupil: "drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities," thus suggesting a medicinal tonic or medicine. our lord approved of physicians when he said: "they that be whole," that is, healthy, "need not a physician," which evidently implies that the sick do need a physician, and we know from col. , that there was a physician among the first disciples of the christian church, and that was none other than the man who wrote the third and the fifth book in the new testament, namely, st. luke. it says in col. , : "luke, the beloved physician, greets you." and moreover, when we read that in the days of his flesh the sick and the palsied and the lame, and those afflicted otherwise, came to jesus and he healed them, does not christian science, denying that there is no sickness, no palsy, and no disease, brand our lord as a liar and a fraud? god protect us from such abomination! but let us come to the final question: by what power or remedy does christian science heal, or, rather, claim to heal? answer: by denying the existence of matter, of sickness, of death, and by seeking to give the mind complete mastery. just imagine it is not so! prayer is employed, but mrs. eddy does not attach as much importance to that as some of her followers, and from what we have heard, such prayer is not the prayer of faith, for she has far erred from god and the faith. god certainly does not answer such vain and profane babbling of lips that speak falsehood and lies. the whole christian science is a blustering, high-strung delusion. st. paul gives a true characterization of it thess. , : "it is after the working of satan, with all power and signs and lying wonders and with all deceivableness of unrighteousness in them that perish." god grant that we may "avoid profane and vain babblings and oppositions of science falsely so called." with our hearts firmly grounded in the simple truth as it is in jesus, and laid down in the volume before us, let us hold fast through god's grace what we have. it is the power, the only power, unto salvation. amen. ninth sunday after trinity. and he spake a parable unto them, saying, the ground of a certain rich man brought forth plentifully. and he thought within himself, saying, what shall i do, because i have no room where to bestow my fruits? and he said, this will i do: i will pull down my barns and build greater; and there will i bestow all my fruits and my goods. and i will say to my soul, soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. but god said unto him, thou fool! this night thy soul shall be required of thee; then whose shall those things be which thou hast provided? so is he that layeth up treasure for himself, and is not rich toward god.--_luke , - ._ it is a serious matter to call any man a fool. it ought never to be done except when circumstances make it imperatively necessary. christ, you know, employs very strong language in reference to this in the sermon on the mount when he says: "whosoever shall say to his brother: raca, shall be in danger of the council, but whoever shall say: thou fool, shall be in danger of hell-fire." but we must bear in mind that our lord does not condemn the expression "thou fool" in itself, but rather the spirit in which it is spoken. he does not affirm that it is wrong to say that a fool is a fool, even to his face, but that it is intensely wrong to do so from a feeling of hatred, from spite; and so when god in the words just quoted says to the rich man, "thou fool," he says so, not because he hated him, but because it was a fact, because he pitied his miserable condition, and because he wishes to deter others from following his example. to deter others from following his example, by the guidance of god's holy spirit, is what we shall attempt to do in our pulpit instruction this morning. permit me simply and briefly to direct your attention to two points in this striking parable, _i. that the rich man spoken of in this parable was in some respects a wise man_; _ii. in some, and the chief respects, a foolish one_. that this man was in some respects a wise man, of this we have sufficient evidence before us. in the first place, he was a rich man. it says: "the ground of a certain rich man brought forth plentifully." it is very often said that anybody can make money, that it requires no extraordinary powers to become rich, that those who have prospered in the world are more indebted to adventitious circumstances than to any merits of their own, and true it is that men without intelligence, without education, without genius, are sometimes, through a favorable combination of circumstances, enabled to accumulate a vast amount of wealth. yet, as a rule, riches are acquired by those who work hard, who rise early and go to bed late, who devote themselves with untiring energy to the serious business of life. the great law is that "the hand of the diligent maketh rich." success is a prize which can only be secured by those who diligently seek it. the very fact of this man being rich was in itself a strong proof of his prudence; for the two, riches and good common sense, stand, as a rule, connected. again, we are told that the land brought forth plentifully. what did that prove? anything further than that the land was fertile? it proved that he was a skillful farmer, that he cultivated his land well, that he knew how to make the most of it. for while it is true that the abundance of the harvest depends on many circumstances over which man has no control, such as the refreshing dew, the genial rain, and the life-giving sunshine, so that after man has done his best it is god who must give the increase, we ought also to remember that god invariably observes the laws which he himself has established: he never causes corn to grow where seed has not been sown; he never makes the uncultivated soil bring forth at the same rate as that which is properly tilled; the smiles of providence and the help of god do not attend the indolent, and the careless and thoughtless. if a man would reap abundantly, he must sow abundantly, use the brains god has given him, and conform to god's laws; and so, when the land brings forth plentifully, it is a proof that it belongs to a skillful and prudent farmer. and he was careful of his goods. he thought within himself: "what shall i do because i have no room where to bestow my fruits?" there was nothing wrong in this thinking, planning, and contriving. it would have been an unpardonable negligence on his part to let the corn rot in the fields for want of sufficient room to store it in, and it would have been hardly natural to expect him to distribute that for which he had no room among the poor. doubtless it is the duty of those who are very prosperous to be also very liberal; according as they receive from god, so ought they contribute to god's institutions. but god nowhere commands them to give away _all_ they have to spare after supplying their own immediate wants. men are perfectly justified in storing up for the future, in laying aside, and allowing to increase what they have no need of at the present. and it's the part of a thoughtful man who likes to make the most of his advantages and opportunities so to do. say what people, demagogues, and unprincipled orators may, and envy them as they do, those who increase wealth in an honest way have an unquestionable claim upon our respect. they are, as it were, the sinews of human society. wealth is a mighty agent in the spread of civilization and good. without wealth, railroads could not be constructed, ships could not be launched, towns, mansions, and harbors could not be built, most of the conveniences and comforts of civilized life could not be secured. barbarous nations, you will find, are always poor. this man, from all accounts, did not acquire his riches by defrauding his neighbors or by wild and hazardous speculations, but in the exercise of a legitimate and respectable calling; he was entitled to it, he was deservedly respected. nor did he--in this there was also a degree of wisdom--deny himself the comforts which his possessions were able to afford him. he was not a tight-fisted, miserly fellow who half starved through fear of spending his money, denying himself the things necessary to make life more enjoyable. rather the man who, like him, says to himself, take thine ease, eat, drink, and be merry, than the man who in possession of abundance of this world's goods denies himself its comforts. so far, then, we have many favorable traits in his character, some of which we might do well to imitate. he was an industrious, skillful, contemplating, wide-awake person who, in a business, social way, stood well with all who knew him. but this only makes the remaining part of his conduct, which we shall now consider, all the more deplorable. but god said unto him, "thou fool." why did god address him thus? because, first, all his thoughts were centered upon himself. with him everything was _i_, _myself_, and _mine_. _my fruits_, _my goods_, says he, as if they were absolutely his own, as if he owed them entirely to his own skill and industry, and had a right to apply them to his own selfish ends. the man with all his worldly wisdom--and he has many like himself--had not mastered one very essential and elementary truth, namely this, that nothing that we have, nothing that we are, comes from ourselves; if we possess anything, we have either inherited it or earned it. if we have inherited it, it is not we who gave life, energy, power to those who have bequeathed to us what we have. if we have earned it, it was not we who gave ourselves the active brain, the strong arm, and steady nerve that did the work. at the most we have improved, made the most of a gift. our powers, moral and intellectual, physical and spiritual, come from the author of our life; our life itself is a gift. "it is god who hath made us, and not we ourselves." we do not exist as of right, we exist on sufferance and as a matter of bounty. we are stewards, trustees. we hold what we hold on trust, as life-tenants, for an unseen lord. the first thing this man ought to have done when he found that his lands were crowned with plenty was to bow down before the heavenly throne and say: "father of all mercies, i thank thee that thou hast remembered thine unworthy servant, and hast so bountifully prospered the labor of his hands." but no, he says not a word about god or to god; all he said was about himself and to himself. "my" fruits and "my" goods--is his language. and as he received them without thought or thanks to god, he also used them. it is this feature which our lord emphasizes when he remarks: "so is he that layeth up treasure for himself, and is not rich toward god." selfishness is the basest of all sins. it is the most repulsive, degraded, and degrading form of depravity, and to our shame it must be confessed that it is the peculiar fault of man. the whole constitution of nature is a standing protest against it. no created object exists for its own sake, or to serve its own ends; but everything contributes its share to the well-being of the rest of creation. think of the sun, the most glorious of visible objects, how from day to day, from year to year, it lavishes its light upon the earth, giving life and beauty and freshness to the vegetable and animal kingdoms. or think of the clouds, how with unwearied constancy they drink the waters of the ocean, not to retain them in their own bosoms, but to pour them down in plentiful showers, both on barren mountains and on fertile plains; or how this earth, after supplying generation after generation, is as productive as ever, and its mines inexhaustible. everything, in fact, seems to teach the grand doctrine that it is better to give than to receive. man alone, heaven's chief recipient, forms the contrast. he is selfish, and herein consists his folly. can we think of these things, and not blush at our own selfishness? again, his folly appears in this, that he provided only for the flesh, the least important part of his nature. 'tis true, he talks about his soul, but only in such a way as if he hardly distinguished it from his body, and as if it ought to have been well satisfied with the things which his body only enjoyed. "and i will say to my soul," said he, "soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry." but god said to him, "thou fool." he talked like a madman, like one beside himself, and hence he deserved the severest rebuke. for what is man? not anything that he owns; not anything material that he can so handle as to make it serve his purpose; not even the bodily frame with which he will part company at death. essentially, man is a spirit, enclosed in a bodily frame. the soul is the man, and that soul calls for first and best consideration. the contrary course is folly. it is quite proper for us to be careful of our bodies, to provide things suitable for our present condition; indeed, it is necessary to do so. alas! that rational and heaven-born creatures should confine their attentions exclusively to, "what shall we eat, what shall we drink, and wherewithal shall we be clothed?" and utterly neglect their souls, feed their bodies sumptuously every day, and leave their souls to perish with hunger. is this right? is it reasonable to do this? man has been created for a higher purpose, and his ambition ought to be higher than to find blessedness in eating, drinking, and sensual pleasures. these things cannot appease the cravings of his soul. man needs god for his portion and christ for his savior; it is only as he believes the gospel that true peace is his. and, lastly, he provided only for _time_, the least important portion of his existence. what a glorious place this world would be, what a glorious time it would be eating, drinking, and being merry, according to the ideal of the flesh, if--well, if it were not for one thing. what is that? the summons quoted here in our text. "thou fool, this night shall thy soul be required of thee." "many years," the man had said. "this night," god said, and from that decree there was no appeal and is no exception. that awful truth is applicable to every one of woman born and just as uncertain. look around you, my dear hearers, within the circuit of your own experience, and see if you do not recognize the picture in the parable--an indolent, indifferent epicureanism whispering to itself, "soul, take thine ease; don't be alarmed, eat, drink, and be merry," broken in upon by the same message flashed from heaven coming in a railway accident, in a sinking steamer, by death in the hunting field, or the river's waves, or by the sudden stoppage of the heart's action. "thou fool, this hour thy soul shall be required of thee,"--and how do you know whether the next summons may not mean you? learn from this parable the terrible uncertainty of human affairs, and, above all, learn from it the lesson of wisdom, _viz._, to look forward to the future, to forecast as to how it will be with you when the scenes and pursuits of this busy world will have ended. there is a life beyond this. be wise, then, and provide for it. how? to speak with our text: "by being rich towards god." hear the gospel. believe that jesus suffered and died for you, reconciled you with god and heaven. become members of god's kingdom on earth, the christian church. make diligent use of the means of grace, the word and the sacraments, and thus be prepared and blessed in time and for eternity. amen. tenth sunday after trinity. for as the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is christ. and whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it.--_ cor. , and ._ there is, perhaps, nothing more remarkable, when you study the life of the church at large and of each congregation individually, than the little interest which its members take in each other. in most cases the entire concern of the membership devolves on a few, or perhaps on the pastor alone; in many instances the amount of interest and sympathy which is shown to each other extends only to a formal, a very cool, social recognition; in some there is not even the interest which secures that. people go in and out of the same church-building, month after month, year after year, without as much as knowing, or caring to know the name of their fellow-member or worshiper. when difficulties arise and embarrassments, those who belong to the christian church feel no more liberty to call on a member of the church for counsel or aid than they would on any other person; when disheartened and discouraged, in need of sympathy and a kind word, they have no reason to suppose that a single member of the church sympathizes with them. and when living in the neglect of christian duty, none of the members ever stop to administer an admonition or gentle rebuke to keep the backslider from a melancholy fall. in a word, people are left to take care of themselves very much alone; and this is the more remarkable when you consider the condition of those who largely make up the membership of a congregation like ours. many of them are young and inexperienced in christian life, gained from families where there is no religion, no kindred to help them on to god, rather, where they are exposed to influences that would draw them aside, and where every effort ought to be made to keep them in the fold. the reflections, my beloved, and the constant cry, "what is the church doing for its members? see how other organizations are helping each other, how they care for their constituents," have led me to propose for our consideration this morning: _what are the duties which the members of the church owe to each other?_ we shall inquire _i. what the christian church is_, _ii. note a few traits which ought to distinguish its members_. may god's spirit make the sermon a profitable one. first, what the christian church is. the christian church is an organization, a body, separate, different from all other organizations or bodies. it has a separate origin, a separate purpose. it has separate principles and law. as to its origin--the church is divine. it is not a human institution. it is not a mere voluntary association, such as an odd fellows' society, a masonic fraternity, a mutual improvement club, an insurance company. none of these have in them any higher wisdom, authority, or goodness than human experience or contrivance has given them. it is different with the church. god made the first churches, and through them he made all other churches. what the church teaches in her creed is not from man, but from god. his revelation, the sacraments she administers, are divine institutions, god-appointed, and all the terms and the spiritual process by which people come to be part and parcel of the church are directly from god. men can no more make a church than they can make a world. it is altogether a thing of god. though human agencies are employed in its perpetuation, it is altogether of god. this, it may be well to emphasize, is a point which does not enter into the practical consideration of men as it should. people come to church or stay away the same as they would go or stay away from a lecture on human science, politics, or travels. they forget that in the one case they are dealing with men and the things of men, in the other with god and the things of god. they listen to the preaching of the word as they would listen to a candidate for political favor, except with a little more drowsiness and indifference. they forget that it is but man speaking in the one case, and that it is god, though by a man, speaking to them in the other. people all gaze more idly upon a baptism or an administration of the lord's supper than upon the shams and mockeries of a stage play, not reflecting that the one is mere empty buffoonery, whilst the other is a transaction upon which angels are gazing with reverence, and in which god is setting forth the precious riches of his almighty grace. they are great on praising their unions, clubs, lodges, fellowships, regarding them as the very connections for true fellowship, benefit, and improvement, and setting aside that organization without which the good that is in those connections would never have been. the little light with which those societies shine is only a borrowed light, reflecting feebly the spirit and principles of the church which they largely despise. beloved, these are no hasty utterances on my part. they are the words of deliberation and truth. there is a laxative goodishness, a weak religiousness spreading in our churches that holds other organizations just as good as god's organization. the fact is that the true and certain divinity, the god character of the church, hardly enters any more into men's hearts. let it be once rightly grasped and felt that the church, as such, is a thing of god, that god's name and saving grace are linked with it, and that it is the channel, conservatory of heaven's truth and saving grace, by which alone men's souls are saved. let those who profess to be christians avoid any and every connection that holds teachings, rituals, prayers, and practices contrary to its teachings, prayers, and practices, and the church would not be shorn so much of her strength and be so little thought of. if men are "brethren" in other connections besides the "brotherhood of christ," which is the church, hold with one hand to idolatry and with the other to christianity, it need not be wondered that their zeal is a divided one, and, in most cases, the church receives the smallest division. the first general thought, then, is this: the church is god's. says the text, it is the body of christ, distinct from all man-made associations, and so to be honored. and what--to consider the second and larger part of our discourse--are some of the distinguishing traits of its members? by what are they to know each other and to be known of one another? other societies have their pledges and badges. in some it is a secret sign known only to the initiated, the brethren of the craft; in others it is some peculiarity of speech or of dress, the cut of the cap or the hair. now, it is remarkable that the savior and his apostles prescribed no such external badge of membership, more remarkable because, perhaps, every society then, as now, could be known by such an outward badge. the jew would be known everywhere by his broad phylacteries and the borders of his garments; the roman soldier had some mark wrought with imperishable dye in the skin; the greek introduced into the eleusinian mysteries had some outward method of expressing that fact to the world. and nothing would have been easier than for the savior to have appointed some such emblem for his followers. but in the sacred record there is not even a distant intimation of any such badge by which christ's people or christ's ministers are to be externally so distinguished. and yet, was there no badge, no mark of distinction? there was. what was it? permit me, in answer, to quote a few passages. "a new commandment i give unto you, that ye love one another as i have loved you. by this shall all men know that ye are my disciples, if ye have love one to another." "we know that we have passed from death unto life, because we love the brethren." "he that loveth not his brother abideth in death." "if a man say, i love god, and hateth his brother, he is a liar; for he that loveth not his brother whom he hath seen, how can he love god whom he hath not seen?" "be kindly affectioned one to another with brotherly love." "as touching brotherly love, ye have no need that i write you, for ye yourselves are taught of god to love one another." and the story of john the apostle is well known. in his old age of years he was carried to the church, and when he was asked whether he had anything to say, he would feebly respond, "children, love one another." not by signs, peculiarity of dress, or password--by attachment for each other were christ's followers to be distinguished the world over, in all ages. in his church they were to feel that, regardless of wealth, learning, office, or other human distinctions, they were on a level, that they had common wants, had been redeemed by the same precious blood, were going to the same heaven, and were in every respect "brethren." and under this conviction of feeling they were to hold to each other, love each other. my dear hearers, did this love ever in the history of the church form such a distinguishing badge? it did. the time was when the attachment of christians for each other was such as to impress the world with the reality of their religion, and with the fact that they belonged to the family of the redeemed. "see," said the heathen in the early days of christianity, "how these christians love one another, and how ready they are to lay down their lives for each other." is it so now? i answer for anything that you can tell, if persecutions were to arise, those scenes of ancient martyrdom story might be acted over again. but if there is not this love of which the savior and his apostles speak as a distinguishing characteristic of his church, let it be for all of us a matter of self-examination and reflection. i, as a servant of the master, can only tell what he requires of his disciples. again, a second trait and duty required,--they are to be characterized by sympathy for those of its members who suffer. the members of the church are indeed expected and required to have sympathy for all who are afflicted, but the idea is that they are sympathizing with each other in a peculiar manner. christians are exposed to the same kind of afflictions as others. they are liable to sickness and bereavement and poverty like others, and, in addition, they have sources of sorrow peculiar to themselves,--internal conflicts and struggles, persecutions and trials on account of their religion; and in these, as well as in the occasions of joy, they are supposed to find cordial sympathy and interest among their brethren. that is the idea set forth in the text when it says: "and whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it." such is the formation of our body, the constitution of the nervous fibers and the tissues, that pain in one part affects the whole frame; that joy in one part diffuses itself over all. a pain in the heart, the side, or in one of the limbs does not confine itself there, leaving the rest of the body in a state fitted for its usual employments, but every part sympathizes with that which is affected. and so the pleasure which we receive from beauty of objects seen by the eye, or from the melody and harmony of music as perceived by the ear, is diffused over the whole frame, and we are filled with enjoyments. so is the church which is the body of christ. what affects one member is supposed to affect all. what gives pain to one gives pain to all. what honors one honors all. as an injury done to a nerve in the body, though so small as not to be traceable to an unpracticed eye, may be felt at the remotest extremities, so is the body of christ. the dishonor done to the obscurest member should be felt by all; the honor done to that member should produce rejoicing. without any officious intermeddling with the private concerns of individuals, there should be such an interest felt in the common welfare of the whole that each might depend on the sympathy of his brethren at all times and in all circumstances. say not that "so it is not." the consideration now, the savior's teaching, is that so it ought to be, and that every member of his church should strive to make it so. and one more duty must we mention, however briefly. it is this: as an essential to healthful congregational life there must be mutual admonition among the members. here is the fundamental principle laid down by the savior. "if thy brother shall trespass against thee, go and tell him his fault between thee and him alone." you are not to blazon his fault abroad, you are not to allow the suspicion that he has done you wrong to lie, and rankle, and fester in your own mind. you are not to allow it to make you cold and distant, and evasive and repulsive when you meet him, without his knowing the cause; you are not to send an anonymous letter or a message by any one. you are to go to him and see him by himself, and give him an opportunity of explanation, or confession. it is a painful duty, and it is not a duty that devolves on the pastor, but according to the rule laid down by the savior, upon a brother, _i. e._, clearly every one who is a member of the church. beloved, the more i study congregational life and gather practical experience, the wiser does the lord's rule appear to me in preserving the welfare of the church. let us all strive to conform to it. let us openly and frankly treat each other like brethren. if you have been offended by a brother, or if you have offended a brother, here is the rule that guides you; if you see a congregational member wandering from the path of true religion, going astray from church and godliness, fail not to do your duty by him, by an attempt to admonish and reclaim him. we have set before us to-day what the church is, and what the characteristics of its members are,--a peculiar love founded on their common hope of heaven, and their attachment to a common savior, sympathy with each other in joy and sorrow, and a common interest and proper admonition when going astray. god grant that all of us may rightly understand and may strive to live up to these things, so that the church may answer its high and holy purpose, the salvation of men's souls through faith in christ, to whom in all matter be glory and honor forever. amen. eleventh sunday after trinity. therefore we conclude that a man is justified by faith, without the deeds of the law.--_rom. , ._ whoever has read his bible with attention must have observed that there are some passages which, at first view, appear hard to reconcile. take, for instance, the passage before us. st. paul here says "that a man is justified by faith, without the deeds of the law," and to confirm his assertion produces the example of abraham. "abraham believed god, and it was counted unto him for righteousness." st. james in his letter, the second chapter, produces the same example, that of abraham, and draws from it a conclusion directly contradictory. he says: "ye see, then, that by works a man is justified, and not by faith only." can any two opinions be more opposite in appearance? and as may be expected, all manner of conjectures have been presented. i will not tire you with a tenth part of these interpretations. only two shall i mention as a specimen. a writer of great eminence, recognizing the difficulty in its full strength, allows that it is not only hard, but impossible to reconcile the two apostles, and concludes that, since it is impossible to hold both their sentiments, we must abide by him who wrote the last. accordingly, he gives up the doctrine of faith without works, supposing that st. paul wrote with carelessness of expression, and that st. james wrote after him to clear up what paul had obscurely or inaccurately expressed. again we would note that our great reformer, dr. martin luther, having felt the power of st. paul's doctrine in his own soul, that he would have defied an angel from heaven to oppose it, when his adversaries pressed him with the passage from st. james, styled it an epistle of straw, because, in his opinion, it did not urge christ sufficiently strong. but what of an explanation of these apparently so contradictory passages? is there an explanation? indeed, a simple and satisfactory one. god's truth never clashes. when st. paul speaks of justification, he means the justification of our persons,--how we may be accepted by a just and holy god, that is, by faith, and by faith alone, not by works. when st. james in his letter speaks of justification, he speaks of the profession as believers, how a man proves, shows, that he has faith, and that he can only show that he has faith in one way, namely, by his works. st. james, in his epistle, is addressing such of his day as _said_ they had faith, though it had no influence upon their hearts and conduct. he shows that their hope is vain. he asks: "what doth it profit though a man say he hath faith, and hath not works? can faith save him?"--that is, can such an idle, empty faith save him? he quotes an example: "if a brother or sister be destitute, and one of you say unto them, depart in peace, be ye warmed and filled, notwithstanding ye give them not those things which are needful to the body, what doth it profit?" would such empty professions of charity prove a man to have charity? no more, does he argue, would a person's mere assertion that he has faith, unless it were followed by good works, justify his profession. a christian's faith is proved to be what it ought to be by works, and not by mere empty profession of faith. and so the example of abraham is pertinent in both cases. according to st. paul, "abraham believed," had faith in god, and god counted it unto him for righteousness, accepted him by faith, and being thus accepted, abraham, already justified before god in person, showed that he had the true faith by the effects which it produced in his heart and life, and when god directed him to offer his son isaac upon the altar, he obeyed. thus, concludes the apostle james, his obedience, his works, justified his faith, his profession as a believer. in a word, st. paul speaks of the justification of our persons, and that is by faith, and by faith alone, and st. james speaks of the justification of our faith, and that is by works. viewed thus, there is no discrepancy, no difficulty, and having taken up the subject, let us continue to consider these two statements, perfectly consistent with each other:-- _i. that there is no acceptance or justification for any of us with god but through jesus christ received by faith, and that in this concern of justification works of every kind are absolutely excluded._ _ii. that where faith in jesus christ exists, it must show itself by works._ to begin with,--what is it for a man to be justified? when a person has been brought to trial for any offense and has been found guilty, he must make satisfaction for this offense. if he is able to make a sufficient satisfaction for his offense, either through his own ability or that of his friends, and the law accepts such an indemnification, the criminal departs from the trial justified. he is not, indeed, an innocent man, but he is so regarded by the law, and though guilty, he would be no more liable to prosecution and punishment for that offense than a person who had never committed it. now this is the way in which we are justified before god. we are guilty beings; the sentence of eternal punishment is pronounced upon us; we have no ability of our own to make satisfaction to the court of the just judge. but an almighty friend has died to make satisfaction for us; god is ready to accept this satisfaction, and in consideration of it he releases us from the penalty of eternal death to restore us to his favor, in a word, to justify us, to treat us as innocent. a person who is found in christ, having the infinite merits of his savior to plead for his justification, is no longer liable to punishment. but how do we secure this satisfaction of an almighty savior? again the text answers: by faith. take, in illustration, the incident of peter's walking on the sea. we have in our natural state nothing more substantial under our feet to keep us from sinking into everlasting destruction than peter had from sinking into the watery deep, and it is only when we realize our situation as he did, when we feel our entire helplessness and destitution of hope as he did, when we cast the imploring look and hold out the same suppliant hand, confident that he is able and willing to save, that we exercise a gospel faith, receive all that christ has ever done or suffered in our behalf. faith is the hand that lays hold on the savior, and so justifies. again, "we are justified," is the apostle's assertion, "without the deeds of the law." in the first chapter of this epistle to the romans, paul labors to show that the gentiles had sinned against the law of nature which was written in their hearts, and in the second and third chapters, that the jews had equally transgressed their written law, and then, having thus shown that all the world is guilty before god, he concludes: "therefore by the deeds of the law there shall no flesh be justified." in other words, that good works are of no account in our justification, they cannot set us right with god,--make us acceptable with him, cannot gain his favor. that is the teaching of the scripture and the doctrine of the church. declares the fourth article of the augsburg confession: "we teach that men cannot be justified before god by their own powers, deservings, or works, but are accounted righteous in grace only through the merit of our lord jesus christ received by faith." nor is there a lesson which we learn more slowly. it is a task most difficult for us to give up the idea of merit in ourselves, to feel that we can do nothing, absolutely nothing, towards purchasing the favor of god. talk with the sick and the dying upon the grounds of their hope, and they will often be found pleading that they have always endeavored to live good lives, and have never been guilty of any gross sins, showing by such language that they are clinging to their own good works, instead of trusting to the heaven-procuring righteousness of god. converse with christians, even some of our church-members, and they will often speak in such a way as to show that they are placing some merit in their good character or endeavors to serve god. with one foot they may indeed be standing on the rock of salvation, but the other is too often still in the miry clay of our own deservings. we must learn to rest wholly on christ. we must pray god to break down every vain dependence, to look away, with loathing and disgust, from anything that we possess or can do, to receive a crucified redeemer as our only hope. "nothing in my hand i bring, simply to thy cross i cling." this is the first proposition, that there is no acceptance with god but through faith, and that in this concern works of every kind are absolutely excluded. but this proposition, simple and plain as it is, must not be perverted. it will not do, then, to say, it matters not what our lives are, just so we only have faith in christ. when the scriptures assert that we are justified by faith, they do not mean a faith which leaves us indifferent to our practice. the faith that saves a man is of the kind that has a prevailing and ennobling influence upon the hearts and lives of those who possess it. because man cannot gain salvation by his own righteousness and works, he must beware of falling into the fatal and ruinous delusion that he can abolish righteousness and good works. god demands good character and good works from his people. the same apostle who declares in the epistle: "by faith we are justified," adds: "and his grace which was bestowed upon me was not in vain, but i labored more abundantly than they all." the bible wants every christian to be busy; his life should be filled with fruits of good. but these things must be put in their right place; and which is that? as an evidence of the faith within us. faith saves us, but good character and good works prove that we have this saving faith. the truth of the matter is that to set little store on good works is an immoral and most pestilent heresy. the works by which we recommend religion and adorn the doctrine of god, our savior; the works which spring from love to christ and aim at the glory of god, the works by which a good man blesses society and leaves the world better than he has found it, are not worthless and "filthy rags," but they are the gracious and graceful ornament of a blood-bought soul, the fruits of god's spirit within us, the clear and comfortable evidence of our being the children of god; and in this st. paul and st. james agree. whereas a faith that professes to believe in christ, and denies him in character and works, is not only unprofitable, but loathsome and offensive, a dead carcass. god grant that we have all rightly understood that we place our sole and undivided dependence for salvation upon our blessed redeemer, and that we evidence such faith in him by the virtues of a holy character and the performance of godly acts. to god be all glory in christ jesus! amen. twelfth sunday after trinity. train up a child in the way he should go; and when he is old he will not depart from it.--_prov. , ._ it has grown to be a custom to speak at this time a few words concerning our youth. no one, i trust, will dispute the wisdom, nor question the appropriateness of this. after months of relaxation and rest our little ones have returned to the walls and duties of school life. god grant his blessing that they may become intelligent citizens, worthy and useful members of the commonwealth. that is our pious wish and prayer, and for such wish we have reason abundant. perhaps there has been no time when the matter of education and bringing up of our children has called for so much thought and concern as at the present. statisticians tell us what startling conditions prevail in our country in respect to wrongdoing, that murders, unchastity, forgeries like a tidal wave are sweeping our land far above what it is in other countries, and that a large percentage of these crimes are being perpetuated by mere striplings of boys. by far the larger number of the inmates of our penal institutions--work-house and penitentiary--are young men. our reform schools--good shepherd institutions and similar places--house boys and girls by the hundreds, causing one to heave a sigh of inexpressible sadness. look over the docket of our juvenile court, and it convinces you beyond cavil that there is enough to justify its existence; and then we have said nothing about the stubbornness against parents and superiors, flippancy, and other sins of youth daily on the increase. and who is to blame? said an honorable judge of this city lately: "i do say that there is a fearful amount of depravity among the children in the cities of this country, and i don't blame the children as much as those who put them into existence, the parents;" and continuing, he says: "we are prating entirely too much about the unreal and unsubstantial. after all, the real questions are the ones that affect the homes and the children in the homes, and because we have neglected them, we are reaping the ill results." the testimony of thousands of others could be quoted to the same effect. sufficient reason, accordingly, why we should direct attention to this vital subject. god blessing his word spoken, let us regard the text which reads: "train up a child in the way he should go," noticing that this is done, _i. by instruction_, _ii. by example_, _iii. by discipline_. first in order to a proper training of the young belongs instruction, and by that we mean religious instruction, education not of the mind only, but of the heart. we have no quarrel with education of the mind, the culture of our children in all the accomplishments and acquisitions of facts and sciences; on the contrary, we regard intellectual knowledge, to speak with king solomon, as more precious than rubies and more to be chosen than fine gold; we hail with delight every facility and agency that would make our children just as bright as possible, and commend the spirit that makes our schools among the most elegant and conspicuous of public buildings. and yet, education of the mind alone will not do; we might point in evidence of that to the refined nations of antiquity. is not ancient greece with its music, painting, poetry, and the arts the model of modern states? and who has not heard and read of the romans and the ancient egyptians and persians? go to your public libraries and see the books on its shelves and the mutilated statues of apollo, juno, and the like that tell of their genius. why did these nations not last? why did the fabric of their grandeur crumble to pieces? because it was not combined with the unperishable principle of virtue, and their want of virtue resulted from their want of religion. far more simple, however, is the consideration that man is not only mind, but soul, and that this soul is preeminently what makes the man, here and hereafter; that it is upon the attention given to that soul that man's happiness, or the reverse, depends. hence, the importance and duty of educating the soul. and that duty--where does it begin? most assuredly where god first put the children--that is the home. at as early a period as possible, as soon as the little ones begin to think and to reason, it is for us to bring them into uninterrupted contact with the sublime and simple truths of god's word. you cannot begin too early. from veriest infancy let them breathe the air of a religious atmosphere. the names of god, jesus, heavenly father, words like heaven, angels, bible, church, and others of this kind, let them be used over and over, constantly in the hearing of the child. at first they convey but little meaning to it. but the brain retains even what it at first does not understand, and day by day the impression deepens and the understanding grows. moreover, parents cannot begin too early to teach the child to abhor sin. mothers should give especial attention to their little daughters and train them in maidenly modesty and chastity, reticence and reserve. and this home education does not cease when the children at tender age are sent to the sunday-school and the parochial school. what great things are expected from that short lesson on a sunday morning! how unreasonable to look for results of any amount unless there be the cooperation of the parents with the teachers. how many parents cooperate with the christian instructors? how often do parents inquire about the catechism and bible history lesson? sing with their children the religious songs taught? if parents fail to interest themselves in what is going on in this way, never speak to the little ones about their work, of what little value must this appear to the children. it needs the earnest and ardent cooperation of the parents. and so when it comes to confirmation. what is confirmation? a course of religious instruction by the pastor. my beloved, have you ever reflected what a most excellent appointment that is? what would our lutheran church be and do with it? those few months spent in personal instruction with the pastor have been the most fruitful period of many a life, have laid a foundation, solid and impenetrable--and god prevent the day that parents would begrudge the hours devoted to that purpose, or regard the securing of a public school diploma higher than the certificate of confirmation. as the new term is about to open, let parents and sponsors carefully weigh this matter!--we train the children, in the first place, by religious instruction. again, it has been stated, by example. to bring up a child in the way it should go, you should go that way yourself. an ounce of example is better than a pound of precept. if children are to honor parents, parents ought to honor themselves and each other. if father and mother are rude to each other, no wonder if the example be soon followed. if father and mother are unpunctual in their hours, irreverent and vulgar in gesture and speech, it needs no sage to tell what the effect would be. children need models more than criticism. boys do not learn honesty and girls modesty so much from text-books--the parents are the best living encyclopedia of practical morality. what can one expect where the father is heard blaspheming his creator, lives in debauchery, drowning his reason in liquor, spending his time and his earnings for purposes and in places unbecoming. how many a boy's soul has been poisoned by filthy talk heard from an adult's lips! an irreverent joke on some bible story has well-nigh shattered the faith of many a lad! and it will never improve the moral condition of the young where the mothers are "white" liars, practice deception upon their husbands, and indulge in eavesdropping and gossip and find their chief delight with the world, its amusements and pleasures. it well becomes us to examine ourselves and our homes in this respect. two things in particular have tended to break down the religious prestige of parents and to make our homes irreligious homes. the first is this: the lack of family worship and prayer. in many, aye, most cases the family altar has, to quote the language of another, "been carried to the woodshed, and there demolished for kindling." what multitude of homes are veritable boarding houses! each member of the household comes, goes, eats, and sleeps at will. when you add to that the rush and push of modern business life, the spirit of the age, which regards religion lightly, the multiplied evening enjoyments, we have no time for family worship. but right there we are making an irreparable mistake--as foolish and worse than taking the roof off our house. dear christian parent, put that bible back where it belongs; let never a day pass but a chapter is heard in your dwelling. consider what i say, and the lord grant you courage and blessing! parents who do not fear and love god and live according to his commandments, what reason have they to complain when their children, misled by them, fail to fear and love god and live according to his commandments? so the second means of training up a child in the way he should go is by example. the third is discipline. foolishness is in the heart of a child. "the imagination of man's heart is evil from his youth," says the bible, and this foolish and evil heart shows itself very early and ugly betimes, and then needs restraint. children must be trained in the way they should go, also in this particular; namely, to control their passions, to master their self-will; to render obedience, respect, deference to parents and all elders. a child is in a very precarious condition if it has gained the impression that it is too much for papa and mamma, and that it cannot be made to mind, and that papa and mamma cannot do a thing with it. and if the parents unfailingly take the side of their children when something comes up between them and some other party, as the teachers and neighbors, they may be certain that they are making all around good-for-nothing children of them. children should be compelled to curb themselves, and not allow ugly words to come over their lips, or to frown, and scowl, and get into a fit of anger whenever they receive an order, or are reprimanded.--and how are parents to overcome disrespect and insubordination of children? first of all, they must cease to coddle their children, and connive at their faults, or laugh at their rudeness and misbehavior. again, god, by the pen of solomon, has set down a word in the bible which needs mentioning to-day: "he that spareth the rod hateth his son; but he that loveth him chasteneth him betimes." the rod indeed should be used with caution and good common sense, and only in extreme cases of disobedience and wickedness. parents should be heedful in this respect. when a child does a trifling wrong, not out of malice, but out of mischief or thoughtlessness, parents must not resort to extreme severity. parents should take the trouble to train their children, to talk to them, to explain what is right and wrong, to get the consent of their will, and persuade them to obey, and it is only after all patience and clemency has been exhausted and the child remains intractable that the rod will come in for its share of training. it is a well-known dictum of luther, that the apple and the rod must go together, that is, love must be combined with justice, otherwise children feel abused, and become embittered.--but neither must we refrain from using the rod for the good of the child, nor can we begin too early. and one thing more do we emphasize in this important matter of children's training: keep your child out of bad company. boys and girls are often allowed to run wild, early and late, with all kinds of companions, in all sorts of places, and this has marked the beginning of many a boy's and girl's downfall. you would not suffer your little ones in the company of children infected with some malignant disease. but some parents seem to dread such ailments more than the vicious and degrading influence of ill-trained children; they never inquire about the character of their children's playmates, about the nature of the games indulged in. on a sunday morning parents will leave their children at home, feasting on the comic section of the sunday paper, a flagrant exhibition of the criminal meanness and spitefulness of some bad boy. to pass by other things, the five-cent theaters, or nickelodeons, may present wholesome pictures at times, but enough has been said and written to convince us that the nature of the entertainment offered is in many cases, if not in the most, of a low and trivial order. it is certainly a training in the wrong direction if children can talk fluently about plays, actors, and actresses. let a child taste that sort of opiate, and life elsewhere will seem dull and insipid, and the outcome far from the paths of righteousness and religion. may god, according to the riches of his mercy, bless the words spoken so that they may arouse us parents to renewed endeavors, multiplied zeal, and irresistible enthusiasm in our duties over against our youth. to his great parent heart and parent care we commend them and us. amen. thirteenth sunday after trinity. and the king shall answer and say unto them, verily i say unto you, inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.--_matt. , ._ we christians are sometimes at a loss whether to regard it as a matter of congratulation or as a matter of disdain when we hear people who otherwise repudiate our blessed lord, who have no use for his teaching and his church, quoting him as an authority and a model. thus there be those who say with great emphasis that jesus christ was a socialist, yes, the first and real socialist; he loved the common people and severely arraigned the rulers of his nation. others, when they find it convenient, contend that christ was no temperance man. did he not perform a miracle, turning water into wine? while others contend that christ was a great philanthropist; his purpose and mission was to make this world a better place to live in; wherefore he fed the hungry, healed the sick, and devoted himself to the betterment of social conditions generally. whether our lord was a socialist, or not, that depends upon the definition, "what is a socialist?" unfortunately, there are as many different definitions of socialism as there are individual socialists; scarcely two are perfectly agreed. suffice it to say that, in the popular acceptance of the word, jesus of nazareth was not a socialist; and we do not feel greatly flattered to have him so rated. the same is true when he is quoted as a non-temperance man, in the mouth of those whose use of wine and other intoxicants consists mostly in the abuse. and as to our lord being a philanthropist, whose mission was the betterment of social conditions, this, while a favorite idea, is far from the whole truth. what does our lord himself say was his mission in this world? he declares that he came "to seek and to save that which was lost." he says: "i am come that ye might have life, and that ye might have it more abundantly." what did he mean by "life"? surely not the hand-breadth of time which we are living here and now. to him man was more than a creature whose wants were only those of a stomach and its appurtenances. it is true, he did not minimize the present life. he relieved men of their distresses and healed their sicknesses; but that was quite subordinate to his greater work. the emphasis was always placed on their eternal interests. "the life," he said, "is more than meat and the body than raiment." his great question was, "what shall it profit a man if he gain the whole world and lose his soul?" what are health and comfort and wealth, and all earth's emoluments in comparison with the life hereafter? christ's mission was to make it possible for men to attain to that high destiny; and this he did by sacrificing himself and dying on the cross for them, in expiation of their sins, so that, whosoever would believe in him, should not perish, but have everlasting life. this, be it ever kept before us, was the purpose and mission of christ. it is not true that the ministry of christ had to do principally with the temporal welfare of men. to say so is to contradict his words and belittle his work. he did champion the poor; he did vindicate the rights of the working classes; he did insist on happy homes and just government and the betterment of society every way. but he came to be a savior, he came to save the soul from the ravages and penalty of sin; and when people quote him in favor of one thing only, and that the inferior part, and reject the other and the superior, it is only a half truth, and not to our lord's credit. and as people judge in these matters concerning christ, so concerning his church. the scripture-lesson of this sunday, treating of this subject, tells us of the good samaritan and his work of love. let us, for once, take for our topic of instruction: _i. the wrong view and attitude of the church over against the works of benevolence. ii. which is the correct bible teaching and practice?_ the lord grant us understanding and wisdom! there is no question that the expectation of the multitude regarding the churches has largely changed. formerly the one and only thing which it was expected for the churches to do was to preach the gospel, to minister to people's souls. public opinion now is to the effect that the business of the church is along the lines of social science and social service. there are churches to-day which have, accordingly, been practically transformed into hospitals, for the healing of nervous diseases, and there are social settlements, supported by christian people, where baths and gymnasiums, play-rooms, lunch counters, musicales, moving pictures, and scientific lectures have free sway. "not only with the unseen and eternal has the church to do, but with the seen and temporal. give a man a square meal, a good suit of clothes, better social conditions for him and his children, and you will have better success as to his soul. let the churches preach that and practice that, and they will come up to their proper ideal and purpose." beloved, as to what is the proper ideal and purpose of the church, that is for him to say who founded the church; and what does he say? of himself he said, as we heard: "the son of man is come to seek and to save that which is lost," and to his disciples he said: "as the father hath sent me," into the world, "so send i you," that is, to seek and to save those who were lost in sin. and this salvation is to be accomplished in what way? by social science and service? his direction is: "go ye and preach the gospel." that, be it noted, is _the_ purpose and mission of the church. "teach the gospel," the tidings how man's soul may be saved from the guilt and power of sin through jesus christ, their savior. that is the heaven-appointed sphere and commission, at home and abroad. the object of our missionaries in foreign lands is not to heal the sick and teach the heathen how to wear clothes, and cultivate the fields. to civilize is not yet to christianize. their duty is to preach the gospel, and invite souls to christ. they may have to do other things, such as translating the scriptures, helping the poor, and treating their sick bodies, but always with one thing in mind, namely, the winning of souls to christ as their savior from sin. and so among us. let us beware of putting that which is only subordinate, the improvement of material conditions, in the place of the higher purpose of the church, the winning of souls. god's method, however men may be in love with their own, is always the best. men's method is this: give men better social conditions, improve their circumstances, and you will improve their souls. god's method is the reverse: first improve their souls, and you will improve their social condition. the gospel does not aim directly at improving men's circumstances, it aims at improving men themselves. but no sooner does it bring about a moral improvement in men than they bring about a noticeable improvement in their surroundings. search the history of all christian countries and communities, and see whether it is not so. which are the richest and most prosperous and flourishing nations in our day? countries like germany, england, america, countries that have received most abundantly of the gospel of jesus christ. let us beware, then, of having our attention and efforts directed from the main thing. some of those social service features may serve a good purpose as far as they go, but only when they are in line with the great mission of the church as the lord gave it: the preaching of the gospel. a few years ago, when japan began to emerge from barbarism, the thoughtful people of that country were accustomed to say quite candidly that they wanted our western civilization, but were not prepared to accept christ with it, and this is the attitude of china just now. one of her great statesmen has said: "we purpose to keep the philosophy of confucius, but we are ready to believe the religion of christ for its fruits." this will not do. neither japan, china, nor any individual can borrow the clothes of religion and leave the vital thing out of it. this is precisely the tendency in these days. people would reject the gospel, yet would take advantage of the blessed results which flow from it. we learn, then, that the preaching of the gospel is the first purpose of the church of christ; to that it must direct its main effort; therein lies its life and success, and all other undertakings must be subordinate and in harmony with that. in other words, the greatest charity, the noblest act of good samaritanism is that which aims at a person's soul, and that help can only be effected by the gospel of christ; that is the oil and the wine which the heavenly samaritan has designed to be poured into the soul's wounds of sinful and dying man.--but this does not exclude that the church should practice good samaritanism towards men's bodies. on the contrary, this is her lord's direction. and the church has ever done so, and is doing so, as a whole and in her individual members. this is our second consideration. no duty is more constantly enjoined by the scripture than that of contributing to the necessity of others. we think, for instance, of the savior's words to the rich young ruler: "sell what thou hast, and give to the poor, and thou shalt have treasure in heaven." the christian congregation at jerusalem had a treasury out of which distribution was made continually as any man had need. st. paul tells of collections that were taken for brethren who were in distress because of the famine which prevailed throughout judea. in the days of early christianity we read of much almsgiving; beautiful instances are on record of believers who, constrained by the love of christ, gave away large estates and gladly spent the rest of their days in poverty for their brethren's sake. hospitals, institutions never before known, were erected by wealthy christians, and the story of laurentius is well known, who, when ordered by the roman officials to produce the treasures which it was thought the christians had in hiding, brought out the aged, the sick, and the crippled, and remarked, "these are our treasures." and the church is not slack concerning works of benevolence now. look at the chain of institutions of every kind that are maintained within the bounds of our synod, by our congregations in this city. whence comes the revenue for the support of our orphanage, altenheim, hospital, city mission? from the pockets of the hearts of those who attend the public worship of god. this past week there was laid to rest a man who, whatever may be our verdict concerning his work and the organization of which he was the founder and head, the salvation army,--rev. wm. booth,--it cannot be denied that such a religious movement could only have sprung up on christian soil, fostered by christian principles of charity and beneficence. and what pertains to the church at large pertains to each of us individually. in the text the lord jesus, sitting in judgment upon each child of adam, says: "what ye have done unto one of the least of these my brethren, ye have done it unto me." what words could be more pointed! how those few words tell us why and to whom we are to show beneficence. "ye have done it unto me,"--that infirm and aged one for whom you have provided a permanent and comfortable home, "ye have done it unto me." those "least of all my brethren,"--those orphaned children whom ye have sheltered in a christian home or a suitable institution, "ye have done it unto me." that coin and dollar which you have given unto worthy charity--to the man or woman, battling against life's odds and reverses,--"ye have done it unto me." beloved, never let the springs of your christian charity dry up because of ingratitude, sorry experiences; it was, after all, not that destitute one that you were dealing with, but him. we have regarded in our reflection to-day, first, what is the chief mission of christ and of his church, namely, the saving of the soul, and that this is effected by the preaching of the gospel; secondly, that where there is concern for men's souls, there will be charity shown toward their bodies also. in other words, where the love of christ has taken possession of the heart, there it will also show itself in deeds of love to christ's destitute brethren. my beloved hearer, what is the measure of your love? what are you doing unto the lord's brethren and thus unto him? remember that on that day an inspection is going to be made, a report openly rendered. what kind of report will yours be? lord, give us ever a kind heart, a charitable hand, and through thy grace the reward which thou hast promised in heaven for those who served thee on earth. amen. fourteenth sunday after trinity. and beside this, giving all diligence, add to your faith virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity.--_ pet. , - ._ it is a very easy thing, my beloved, to be a christian, and it is a very difficult thing to be a christian. that may sound paradoxical and strange, but it is soberness and truth. it is very easy to be a christian by name, but it is very difficult to be one in reality. it is an undeniable fact that there are people who call themselves after the savior, and yet are a disgrace even to common decency; whilst others again keep slightly more within the bounds of morality, yet their tempers remain unsubdued, their tongues unbridled, they mind earthly things, and there is little or no difference between them and the people of the world. even when they have connected themselves with the church, and taken formal discipleship and membership upon themselves, this inconsistency appears. some are great saints on great occasions, when there is a chance to shine in the esteem of men, but are glaringly deficient in private spheres and duties, and are very leaden and dull where no applause is forthcoming. others can always be depended upon where it costs them nothing, but when burdens are to be borne, their interest lies somewhere else. still others are generous enough with their means, but expect their dollars to answer in place of a pure life and to counterbalance a vast deal of self-indulgence and unsanctity. another class are those who are full of zeal and energy, provided they are allowed to do everything their own way, and are not compelled to cooperate with certain other people whom they despise. and so there are multitudes of chaotic, one-sided, undeveloped, unsatisfactory professing christians whose conduct is anything but consistent with their claims, and in little accord with him whose name they would bear. now turn to the scripture,--read the descriptions given in the holy writings of what constitutes a full-fledged christian, and holding up the picture before your spiritual eyes, begin to compare the modern christian with the scriptural one, the real one with the nominal. for what is a christian? a christian is, first of all, a person who has been justified by faith in christ; that is his real character and standing, and as long as he remains true in his faith and to his savior, he remains a christian. but this does not offset, but rather involves, that the faith by which we are justified and saved must be a live, an active and vigorous principle, which draws after it a train of noble virtues and good works; we must not only be christians, but show it; we must not only have justifying grace, but also sanctifying grace, leading us forward in our christian profession. we christians must not be like mill-wheels which move indeed, but always stand in the same place, or like mill-horses which go round and round, but never get beyond the one narrow circle. nay, we must advance in christian holiness, go forward to the full measure of our stature as a christian. this is the principal thought that the various sundays of trinity urge upon us, and again in harmony with which we find our text. these words point out to us: _i. the additions we are to make to our faith_; _ii. the manner in which we must make these additions_. may god bless our meditations upon them! the apostle begins: "add to your faith virtue." you will observe he does not want his readers to seek after faith,--that he supposes them to possess already,--he addresses them as believers, and calls upon them to add to their belief, as if he would say: you claim to have faith (it is a good thing to have), but you seem to forget that faith without works is dead, that christianity is not only a spiritual religion, but a practical one. what does a foundation amount to if the superstructure be not reared? nothing; it is a beginning without a progress. just so with faith,--it is _the_ chief requisite of christian religion, and must not be a scheme of doctrine which lies asleep in the mind and never stimulates. abraham had faith, and he offered up isaac. moses had faith, and he esteemed the afflictions and hardships of the people of israel greater rather than the treasures of egypt. abel and noah had faith; it led the one to build, and the other to die the death of a martyr. and so you, claiming to have faith, "add to your faith virtue." this is the first addition mentioned. virtue here does not signify goodness in general, but a particular quality; it means as much as fortitude, courage, bravery,--add to your faith courage. and the exhortation was indeed necessary in those days of the apostle's writing. heathenism and judaism were making common cause to despise, persecute, and malign the followers of the new religion. many of the followers of christ had to sacrifice home, country, family, and friends, and wander about as the offscouring of the earth. temptations and distractions of the most dangerous kind were assailing them. and it could not be otherwise; if not rooted and grounded, firm, courageous, inflexible, they would surely make shipwreck. it is no less necessary this day. the world is not more a friend to religion and religionists now than it was then. it is not an easy thing to encounter adverse opinion, to incur the sneers and frowns of relatives and associates, or the scorn of persons in business and society. it is not a pleasant feeling to find yourself in a small and despised minority, and that minority ofttimes lacking in appreciation, sympathy, and cooperation. when you add to these the petty jealousies, misrepresentations, and stabs in the back, hypocrisies and ingratitude, one is prone to become discouraged, and to drop off in sullenness and despondency. what we need in such moments of weakness to support our flagging minds and faltering energies is virtue,--courage, moral and religious resolve to do and to dare, to show ourselves as men, and not as moral cowards and fretting babes. fie on a peter that denied his master before the taunts of a maid, and shame on the disciples who forsook him in the hour of emergency. how noble does there appear in comparison that roman soldier at pompeii who stood in his place when the avalanche of lava and fire was engulfing the city, where, over a thousand years afterwards, he was excavated with his sword drawn and still guarding the city gate. o for a stand to our profession and to god's word till he shall say, "it is enough," for a little boldness, holy determination, courage, firmness to follow our convictions and to voice them, regardless of the reproach we may endure, or the losses we may sustain. the second addition to our faith mentioned is "knowledge." a knowledge of the truth as it is in christ, these people to whom st. peter wrote indeed had. but there are such heights and depths, lengths and breadths in christian knowledge that the greatest of saints can never get done learning it. the most knowing are like children on the seashore. though they may gather the many precious pebbles and beautiful shells, the vast ocean of truth still lies unexplored before them, and we need all strive after a deeper and cleaner insight into the mysteries of god and of his grace. a person once told me that some people know too much, and that their very wisdom in sacred things spoils their piety. this may be where the knowledge is merely a thing of the head and not affecting the heart, but it will be a sad day for christianity if ever it comes to accept the maxim: "ignorance is the mother of devotion." another once told me that it was useless for him to go to church, for he knew it all. mistaken man! i saw him on his deathbed and found his soul so destitute of true knowledge that he had not enough wherewith to die in peace. let us not be deceived! never can we come to the strength and stature of men and women in christ except we search and study the scripture, listen attentively to the exposition of the word. even what is most familiar to us we need to have continually repeated in our ears, lest we forget it, or our piety will go out and die, just like a lamp that is not supplied with oil. for not only theoretical knowledge does the apostle mean here, but, i take it, practical knowledge, that knowledge which we ordinarily call prudence, which is knowledge applied to action. and it is a quality which a christian must seek to cultivate. a christian ought to grow wiser as he grows older. a christian is intent on studying his character and his ways. he seeks to make every day an improvement or correction of the former, deriving strength from his very weaknesses and firmness from his falls. a christian distinguishes times, places, circumstances; he does not rashly offer his opinion, but discerns when to speak and when to keep silence. when he reproves, he does so with skill; when he gives, he does so with judgment. a christian does not overrate his position and talents, nor does he underrate them; he is willing to approve things that are excellent, even if he is not the first to advance them, and is upright enough to speak against what is wrong, even if it might not be popular. but alas, what numbers there are of normal christians whose temper, character, disposition marks no improvement; they are the same year in and year out, no better, no holier, no stronger in christian life; their christian experience and advancement is equal to naught. "the wisdom of the prudent is to understand his way," says solomon, and the apostle exhorts: "add to your faith knowledge." thirdly, "add to your faith temperance," _i. e._, moderation. keep your passions within due bounds and your desires regulated. having dwelt at length on this quality recently, we pass on to the next: "add to your faith patience." things are not always to our fancy and taste. the weather is not always fair and the roads agreeable. men and things are liable to vex us, torment us, our circumstances and connections prove galling and exacting. nothing is then more desirable than an antidote to strengthen and invigorate the soul than patience. it prepares you for every changing scene and every suffering hour. it sustains you under afflictions, and gives you that calmness and resignation which so much becomes the christian. nothing is more dishonoring and disnobling than to behold that disposition which must continually be pampered and stroked and rocked like a child, under the slightest provocation and disfavorableness will froth and foam. amid life's ills practice patience. as the holy scripture expresses it: "let patience have her perfect work that ye may be perfect and entire, lacking nothing." of the remaining virtues mentioned we next have "godliness," meaning the fear and love of god as it is shown in our lives, pervading our actions and controlling our every deed. here is the difference between morality and religion. an unbeliever, a non-christian, may conduct himself just as civilly and respectably outwardly as a believer, as a christian. outwardly, i say, the difference between the two lies in this: the one does it from consideration, probably, of gain in society, or probably from a fear of avoiding the penitentiary, whereas the christian is prompted in his conduct by motives and considerations toward his god. you cannot be godly without being moral; you can pose for moral, and still not be godly. godliness consists in this, to bring god into every part of life, to make him the alpha and omega, the beginning and the end of all we do; and it is only when we do that, and when we make his word our rule and his glory our aim, that life is what it is intended to be, and answers the purpose for which the creator has given it. to live without godliness is like an arrow without point and feather,--it will never hit the target. where there is godliness, it will be attended by the other two virtues mentioned, "brotherly kindness" and "charity." where there is water, there it is wet; where there is a tree, there it is shady; where there are right sentiments toward god, there will also be right sentiments toward our fellow-christians and fellow-men. it matters not how they may differ in age, they possess the same powers of conscience, reason, and mentality; they are liable to the same afflictions, are members of the same family, travelers to the same heavenly grace; they need the same assistance and cheer, hence i am to exercise toward them brotherly kindness and charity. but the last is surely not in this case the least, for charity is the highest attainment in practical christianity, the fulfilling of the law, the bond of perfectness, and, need i add? the most difficult of all christian virtues. this charity manifests itself in our conduct toward the brethren. it is the opposite of that hasty spirit and temper which is ever finding fault and breaking out in sudden and rash anger. it is that benignant spirit which does not reckon up the injuries received with a view of having satisfaction for them. it pities men's infirmities and moral failures, and makes ample allowances for them. nor does it scramble for its own gratification in disregard of others' rights, dues, and comforts, but seeks to serve all men as it would serve itself. nor does it lose heart and give up in disgust when all meets with discouragements and obstructions, ingratitude on the part of those for whom it labors and lives. it is willing to forgive and forget, to defend, and to put the best construction on everything. it is the highest and best test of christian character, the most important, the most exalted, the most enduring of all virtues. we wonder that the apostle mentions it last in the divine category of christian graces, directing us to add to our faith. let us now proceed, secondly, to inquire how this is to be accomplished. the apostle tells us in our text. it is by giving all diligence, and in order that we might do so, remember these things deserve your diligence, that diligence will secure them, that they cannot be secured without diligence. they deserve your diligence. it is pitiable to see how many thousands are employing their zeal, and wasting their strength and spending their money, talents, and time upon practically nothing. examine the objects for which most men are striving, the aim for which they are living, and ask yourselves, does it reward their toils and indemnify them for the sacrifices they make? but this cannot be said of spiritual blessings and virtues. these are in the sight of god of great price, and necessary to man in his true and real character. they enrich him, dignify him; they are his chief interest and his glory, making him a blessing to himself and to all around him. or who can conceive a higher purpose and model of existence than a man or woman, pious, moral, courageous, wise, self-denying, gentle, kind and benevolent? secondly, diligence will secure them. in the career of worldly good, in the sea of life few obtain the prize, and the race is not always to the swiftest nor the battle to the strongest; wealth and good fortune do not always fall to the lot of men that strove after them, nor fame to those that covet it. here the principle obtains: "ask, and ye shall receive; seek, and ye shall find; knock, and it shall be opened unto you." "to the righteous there is a sure reward." and finally i stated, there is no attaining these virtues without diligence. diligence is indispensable in whatever you undertake. you must labor "for the meat that perisheth." the bread upon your table--through what a succession of processes it must pass before it is ready for use. the same may be said of your clothing; in fact, of everything else. "on earth naught precious is obtained but what is painful too," and perhaps we would not value and esteem things if it were not so. and what is true of temporal gifts pertains to spiritual equally as well. awake, then, my dear fellow-christian, be zealous, be progressive; it is the only way to prosper. remember religion is not airy notions, sleepy wishes, feeble resolutions, and your strength is not to sit still. the learned are daily adding to their intellectual treasures, the rich are adding house to house and field to field, and none of them say: "it is enough." will you as a christian not add to your faith knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity? reflect and apply, by the help of god. amen. fifteenth sunday after trinity. casting all your cares upon him, for he careth for you.--_ pet. , ._ in that wonderful book which, next to the bible, has been most extensively circulated in the english language, _viz._, bunyan's "pilgrim's progress," there is a scene which is most impressive. it represents to us christian fleeing from the city of this world, with a large bundle upon his shoulders. he comes to a place somewhat elevated; upon that place stands a cross, and a little below there is a sepulcher, and as he comes up with the cross, the bundle looses from off his shoulders and rolls away, till it comes to the mouth of the sepulcher, where it rolls in and he sees it no more. how many as they have read or seen the picture of the quaint old story have wished that it might be so with them as it was with christian, that the load which they are bearing might slip off their backs, leaving the heart light and spirit free. and there is no reason why it may not, provided they take it, like christian, to the proper place. what is set forth in the allegory, that, according to st. peter in the text, may be experienced in reality and in truth. god grant that with the holy spirit's aid we may acquire the art. three thoughts are set before us: _i. that every child of man has a burden to bear_; _ii. what he should do with it_; iii. _why he should so dispose of it_. a distinguished german preacher, speaking on the gospel of this sunday, remarked that man in this world has a solemn companion that follows him whithersoever he goeth. like a shadow, it will cling to his footsteps, dogging his every movement and occupying his every moment. in the silence of the chamber it will steal through the keyhole, and when slumber is about to fall upon his weary eyelids, it will whisper rest-disturbing messages into his ear. no spot is too desolate, no mind immune against its perplexing assaults. the german calls the name of this dreary attendant "sorge." our text calls it "care," meaning anxious care, solicitude, distracting fear. that, as stated, is the burden of every child of adam. it may not externally appear so,--it may be hidden behind silken tapestry or marble apartments,--but it is there. people look at a king; they gaze upon a rich mansion, see its occupants, driving forth in an elegant equipage. they think, "what a favored lot is theirs!" they realize not the dark shadow of care sitting behind the coachman, and realize not what the poet expresses thus: "uneasy lies the head that wears a crown." nor can it be said that it has lessened. we have made mighty advancement; never was the world so rich in material things, never did we possess so many devices for lightening human toil and tasks, and yet due likely to the speed at which we have to move, the high pressure at which we have to live, the complexity of the social organism of which we form a part, it is a matter of fact that the man and the woman of to-day are getting more nervous and highly strung, less able to bear their burdens calmly and patiently. worry, constant distraction, and disquietude are wearing out many people before their time. and what are they worrying about? what is the burden of their care? various. with some it is the burden of ill health, bodily indisposition. that's an extremely heavy burden, one that takes the color out of the sky and the sweetness out of life, to spend most or a great deal of our time in bed or on a sofa,--no taste for food, a throbbing head, a laboring heart, constant and gnawing agony, nights often filled with sleeplessness and days with weariness. this is trying, indeed. with others it is business burdens. rivalry is keen, competition acute, thousands are the things to harass and perplex and annoy the man of industry. the lord, in the gospel, mentions a whole array of burdens that rise from the question: "what shall we eat, what shall we drink, or wherewithal shall we be clothed?" worldly sustenance, the apprehension of poverty, of future years, of loss of property, of health, of coming deaths and sorrow in the family, the changes and disasters that might come, the miscarrying of our plans, the possible ill success of our labors,--these things are the burdens that make men full of worrying cares. and what can you do to rid yourself of this? there are those who would drown their worry. they take to the intoxicating cup. it's a miserable expedient, a ruin to body and soul; and oh! for the shame and remorse added to the load of ills. others turn to the gay and glittering world, to some place and company where men and women are apparently happy. for a time the thing may work well. as the child of care goes up and down within the great dance-hall and through the illuminated gardens, where the merry voices of laughter and song ring out, and instruments are discoursing sweet music, it may seem wise to have disposed of the burden that way. but--what when the entertainment is over, and your wraps carefully labeled with your name are handed back to you? then back come the old sorrows, perhaps with new ones added.--and one other expedient might we think of: have some one bear the burden with you. there is good reason and sound sense in this. men in trouble instinctively seek human sympathy; a sorrow shared is a sorrow lessened. fortunate the person that has an ear and a heart to which he can apply for comfort and strength. but there also is danger. friendship is an uncertain thing; it is often too delicate to bear much handling, it evaporates under pressure. few are the friends that care, or are able to bear, the burdens of others; and again, there are friends who are not really such, who will betray your confidence, secretly rejoice over your ill fortune, and even use it to harm you. beware of a man whose breath is in his nostrils. so, then, we are shut up to one effective resource, and that is the course given in the text: "casting all your cares upon him." what does that mean? it means two things: in the first place, it means trust in god's providence. there is a providence which has brought us into this world and is taking us through it. and it is for us to practically, not only theoretically, believe this. theoretically, we may hold very correct views on the subject, but it is practically, in the application to the affairs and scenes of our own life, that we may fall short. and alas! that many of those who call themselves christians do fall short. else why these perplexing anxieties, this tormenting solicitude? if they believe in god, who has pledged that he will ever provide for them, and without whose permission not a hair of their head can fall, why do they yield to the same unbelieving fears as the worldling? we christians believe in an almighty maker and provider, that he has given us these bodies, our families and all. we furthermore believe that he knows what our wants really are, and we hold that it is in his power to supply our wants. besides, he has pledged himself by his almighty character to supply them. surely, it is a great inconsistency and unbelief to find christians showing the spirit of worldly carefulness, losing the comfort of trust in god amidst a host of distracting cares. if there is a word more expressive of christian character than any other, it is this one, trust,--trust in god, trust in jesus to save, in his spirit to sanctify, in his providence to provide; trust amidst perplexity and mystery, for the future, the present, in life and in death,--in all things trust in god. yes, dear child of affliction and sorrow, god loves you. he has redeemed you by the blood of his own dear son. he cares for you. he knows your ailments, and he would not permit his children to suffer anything to their hurt. believe that. to give way to contrary feeling and expressions is to dishonor and provoke god. when a father knows that he can uphold a child in any threatening danger, he does not like to hear the continual expression of that child's fears and apprehensions. it vexes him. when we have chosen a pilot, he would be offended, were he to find us trembling as to the safety of the ship; he would throw up the helm, and tell us to guide for ourselves, since we had no confidence in his skill. it is doubting our heavenly father's wisdom, it is distrusting his power and goodness, and contradicting his gracious powers and pledges to be overanxious. the thing is to look up to, and confide in him: "god never does forsake in need the soul that trusts in him indeed." and with this trust goes something else, and that something else is prayer. "be careful for nothing," says the apostle in another place, "but in everything by prayer and supplication let your requests be known to god." prayer: what is there to it? nothing, if you have never tried it; and since ours is such a prayerless age, it is such an anxious age. would they be cured of the evil, they must follow the apostle's direction, so simple and yet so effective. prayer is god's specific, his antidote, against care. in one of two ways god answers the request of every care-worn soul. sometimes he takes away the thing that troubles it. sometimes he still allows them to remain, but fills the soul itself with such grace and strength that it learns to smile at its old fears, and refuses to be fretted and worried any more. try it, thou anxious, distracted, worried soul, go to the lord, speak out in his ear whatsoever gives thee worry,--anxiety for worldly sustenance, illness, concern of family, solicitude for those who are at a distance, and how many moments of dejection you might save yourself. as an old commentator says: "care cannot live in the presence of prayer; but prayer extinguisheth care as water extinguisheth fire." to conclude, there will always be burdens, and anxieties will never fail, but we have god's instruction as to how to treat them. let us commit to memory such a text as this. let us in moments of gloom repeat it over and over again, and oh! how like christian in "pilgrim's progress" anxious cares will roll off your shoulders; distrust, impatience, and fear will yield to holy hope, prayerful committal, humble and peaceful trust. god bless and impress his word to that effect! amen. sixteenth sunday after trinity. in those days was hezekiah sick unto death. and the prophet isaiah, the son of amoz, came to him, and said unto him, thus saith the lord, set thine house in order; for thou shalt die, and not live. then he turned his face to the wall, and prayed unto the lord, saying: i beseech thee, o lord, remember now how i have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. and hezekiah wept sore. and it came to pass, afore isaiah was gone out into the middle court, that the word of the lord came to him, saying, turn again, and tell hezekiah, the captain of my people, thus saith the lord, the god of david, thy father, i have heard thy prayer, i have seen thy tears: behold, i will heal thee; on the third day thou shalt go up unto the house of the lord. and i will add unto thy days fifteen years.--_ kings , - ._ none reading the gospel-lessons of these successive sundays with an observing mind will have failed to discover that they treat of life's ills, its sufferings and sorrows. last sunday it was the matter of care, anxiety, worry concerning which our lord gave us instruction; the sunday before ten lepers--the picture of intense bodily affliction--appear upon the scene; and previous to that we heard of the deaf-mute and of the good samaritan administering his work of love, until in to-day's scripture, as if the climax, we observe a young man, under circumstances the most pathetic, being carried out to his burial-place. nor can we do more wisely than to follow the line of thought thus indicated, for which reason we have selected the foregoing text. may we, under god's blessing, learn its comforting and practical truths! three things would we note from the scripture: _i. king hezekiah's affliction_; _ii. his recovery_; _iii. what he gained from his experience_. the verses before us tell us that just after the destruction of the army of sennacherib, which had been laying siege to jerusalem, king hezekiah was prostrated with a dangerous malady, the result, most probably, of the fatigue and anxiety in connection with the defense of his capital. at first it would seem that he had little apprehension as to the issue of his illness, but when the prophet isaiah told him that his disease was mortal, and bade him set his house in order, his heart sank within him. he was yet a young man, possibly forty years, in the prime of life; he had just escaped a great peril; the lord had given him a marvelous, yea, miraculous deliverance, from the hands of the assyrian oppressor, and he was a good man, a pious king, who, more than any other since the time of david, was zealous for the honor of jehovah among the people. but now all these hopes were dashed to the ground; the cherished purpose of his heart frustrated, his life's work promptly cut short; and as he thought over these things, he turned his face toward the wall, and prayed to the lord, and wept sore. he could not understand god's dealings with him. why had he been delivered from the assyrian king if he was thus and now to be removed? to what end had all his efforts in the interest of true religion been if he was to be cut down before they could be carried through? it was like the gardener plucking the flower before it was opened, like the builder destroying his own structure before it was finished. it was not hezekiah's case alone; there have been and are many others since. it is an old problem and a constantly recurring problem: why does god deal so, and why does he deal so with those who are his people? in reply, i would say that a full answer to that problem has not been furnished us, and yet there is some light cast upon it by this and other accounts in god's word.--first of all, would we ward off the rash conclusion, so commonly heard and everywhere repeated, that because we are afflicted, we cannot be the objects of god's love, that, if a person is sick and suffering, he must have done something, committed some sin or sins which have brought upon him such affliction. how frequently does this lamentation reach a pastor's ear, "what have i done that god should thus deal with me?" the savior distinctly warned his disciples against such a conclusion, that particular suffering is always the consequence of some particular wickedness. it is clear that all such reasoning in the case of hezekiah was unwarranted; he had done no special sin; he was not a sinner above all other sinners; his ailment came in the course that all bodily ailments come. why, then, make such conclusions regarding ourselves and others? no, god's word offers a different explanation. the savior, on one occasion, speaking of the sickness of his friend lazarus, said, "this sickness is for the glory of god." let us mark that statement. the design of god in the affliction of his people is to show forth his glory. in what respect? how? in two respects, in the afflicted one himself and upon others. god's glory is advanced by the afflicted person, if the person afflicted is helped by the affliction in his spiritual growth, is made firmer in faith, established in christian character. luther numbered trials as among his best instructors. the psalmist records the experience of multitudes when he says: it is good for me that i have been afflicted. when afflictions have this effect, they are to the glory of god. then, again, the afflictions of god's people may redound to his glory in the effects which they may have upon others, to silence the gainsayer, convert the careless, or educate the weak believer into stronger faith. an instance of that is job. the calamities came upon him to prove the utter falseness of the assertion made by satan that job was serving god for what he could make thereby; and i doubt not that even in our days many christians have been sorely afflicted just to show the unbelieving, scoffing element by whom they are surrounded how firm and abiding their faith is, and how lovingly god can sustain them in their deepest distress. sometimes, too, through the sufferings of a believer the indifferent and careless are awakened and led to the lord. the affliction of a parent has been a blessing to a son or daughter; the illness of a wife, borne with christian submission, has led many a man to christ, while all of us are strengthened in our faith by the sight of the calm and simple trustfulness of a dear one on whom god's hand has been laid. afflictions are often to the glory of god. these reflections may not, indeed, fully explain the mystery why god lays low his people, but it lessens it. in any case it ought to keep us from that rash and altogether too common conclusion that because we are afflicted we are particularly faulty. the contrary seems really true. when the teacher desires to demonstrate his own excellence as an instructor, he takes not the poorest, but the best pupil and subjects him to the severest examination; so sometimes, i think, the lord exposes his dearest people to fierce trials, just because he knows their strength and would thereby commend that faith by which they stand to the acceptance of their fellow-men. that is the first consideration that we would direct attention to: hezekiah, the beloved, pious, god-praying king of judah, was laid low with a serious malady. and so, as the apostle expresses it, let god's people not think it strange concerning the fiery trial that cometh upon them as though some strange thing had happened unto them. the very best of men are often the greatest sufferers. again, we notice the conduct of hezekiah. his case was hopeless. the prophet had been directed to tell him: "set thine house in order, for thou shalt die, and not live." what does the king do? the record says: "he turned his face to the wall." was it to conceal his grief at the fatal intelligence he had received from the prophet? was it to be more unmolested from the presence of his attendants, or because the wall was on that side of his mansion which faced toward the temple of god? we are not told; but it says: "he turned his face to the wall, and prayed." he had a place whither he went in his distress. when all earthly hopes vanished and all help seemed at an end, he addressed himself directly and immediately to him in whose hands alone rests the outcome of life and of death. pouring out his heart in tearful sobs, he pleads with the lord, tells him of his sincerity of life and purpose to serve him, and of god's promises to his people to give length of days; and he who by the mouth of his prophet had directed: "call upon me in the day of trouble, and i will deliver thee," had his ears open unto his cry. he is not displeased with the outpouring of their souls to him, he delights in it, and it has power with him. yes, it is by this very conduct that one can test whose they are and whom they serve. to whomsoever they first go in the time of their extremity, to which refuge they betake themselves when calamity is overtaking them, determines, more than anything else, whether they are god's followers or not. to use an illustration: traveling once, there was among my fellow-passengers a little girl who romped about and was at home with everybody, and while she was frolicking around it might have been difficult to tell whom she belonged to, she seemed so much the property of every one; but when the engine gave a loud, long shriek, and we went thundering along into a dark tunnel, the little one made one bound and ran to nestle in a lady's lap. then one knew who was her mother. so in the day of prosperity, it may be occasionally difficult to say whether a man is a christian or not, but let him be sent through some dark, damp tunnel of severe affliction, and you will see at once to whom he belongs. that will infallibly reveal it. take a note of it, my beloved hearer, and when affliction comes, observe to whom you flee for help; that is a sure test whether you are christ's and christ is yours. to recur to the narrative,--hezekiah's appeal was not without results. as he lay there tearfully communing with his own heart and with god, isaiah returned to his chamber with a message of healing assuring him that he should go up to the temple on the third day, and directed him to take a lump of figs and place it upon the boil. this simple direction goes to refute and correct some errors very common in our day. the one is that remedies are to be absolutely tabooed, that they do no good; faith and prayer alone are to be resorted to to effect a cure. the theory, and the heresy that has prompted it, are set at naught by this one direction, in which god's prophet, under the direction of the almighty physician, specified the remedy to be used. and the other error which it sets at naught is, that medical remedies have, in themselves, aside from god, any virtue or value. too much does suffering humanity rely upon medicine; the drug bottle has become with many a veritable idol; that is their god who is going to help them. the application of figs to boils was a remedy known before isaiah suggested it, in all likelihood it had been tried in hezekiah's case without result; now, at the prophet's injunction, it is tried again and effectively. in other words, this time god worked through it, and so it proved of value. all the medicine in the world is worthless if he does not put divine properties into it. and so let us beware of idolizing the medicine, and forgetting over it him who put the good into it, and when we take it, let us not fail to offer up with it prayer to him who can and must make it efficacious. and so it came about, through the use of the means which the prophet prescribed, that hezekiah improved,--_improved_, i repeat, only physically, to natural strength and health? is that all that his sickness was intended for, that is included in his recovery? is that all that our affliction is intended for, that, having been confined to the sick-room for a while, we return to our work and calling as before? hezekiah was a wiser man than that. the song that he wrote after his recovery, recorded in the th chapter of isaiah, shows that looking death in the face had not failed of good results. no man, if he be a thinking man, can be brought to the brink of the grave, and raised almost as if from the dead, without some benefit from the experience. for one thing, it ought to make him a better christian. "nearer, my god, to thee, nearer to thee, e'en though it be a cross that raiseth me." luther was wont to say that his three great teachers were prayer, study, and trial, and any reader of his life can perceive that if it had not been for the experiences that he passed through, he would not have been the sturdy character that he was. what the tempering is to the iron, giving it the toughness and endurance of steel, that afflictions are to the soul. the wind might shake and uproot the stripling of a tree, but its blasts are harmless to the oak that has passed through many a hurricane and storm. and so unbelief may give out its miserable twaddle, the faithless world raise its scoffing and deriding tongue, the man who once turned his face to the wall and prayed will not be upset, he knows whom he has believed, what he has experienced in his own soul and life. and, again, as it strengthened his faith in god, hezekiah, after his recovery, was a faithful servant of the lord, using his kingly authority to bring his people back to the true worship of jehovah. simply enough; a man who has been in the very grip of the last enemy and has recovered, cannot but reason thus: "what if i had died? these possessions would have been no longer mine. they cannot, therefore, be mine at all in the highest sense; they must have been entrusted to me by god, and i must use them for god." usefulness, in most cases, is the result of discipline, the trials we have passed through. who is the sympathetic person? you will find it to be him who has passed through similar affliction that you are passing through. who is the one that is willing to give a helping hand? not the priest and the levite, who, if we knew their prior testing, never knew a serious affliction,--but the good samaritan, who very likely knew from personal experience what it meant to be waylaid. and so, to conclude, despise not the chastening of the almighty. learn to look upon it aright; go to the right source for relief, and thus derive from it the spiritual benefit which god designs. may you lay up what you have heard against that time when you need it, for there comes a time when you will need it. amen. seventeenth sunday after trinity. for other foundation can no man lay than that is laid, which is jesus christ. now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble, every man's work shall be made manifest; for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. if any man's work abide which he hath built thereupon, he shall receive a reward. if any man's work shall be burned, he shall suffer loss; but he himself shall be saved, yet so as by fire.--_ cor. , - ._ in order to understand these startling words we must, in the first place, gain a clear idea of the picture which lay before the apostle's mind. he sees the church of christ as a building, harmonious in structure, every part fitting into, and each stone supporting, the other, thus presenting that oneness which the divine architect designed it to have. the foundation of the building had been laid once for all, but for the uprearing of the walls men are to bring the materials. no materials except those worthy of god and of the precious foundation on which they are to be built, ought to be brought and laid there. nothing but the pure and eternal truths of the faith revealed in the scriptures ought to be preached as the doctrine of the gospel and the church. this was the ideal, perfect picture which stood out before the mind of the apostle. but he also spoke of men placing perishable and vile materials upon the walls of god's building, using "wood, hay, stubble," substances unworthy to be made a part of christ's spiritual temple. what did the apostle mean by "wood, hay, and stubble"? the church of corinth, whom he addresses, had lost, so far as some of its members were concerned, that perfectness which ought to characterize the whole body. there was a working towards disunion. envying and strife, factions, and a disposition to make this or that man the religious leader and guide, had been allowed to disturb the harmony of the congregation. the names of men had become watchwords. parties rallied around apollo, mistaking his eloquence for the gospel to which it ought to lead; around cephas, that is, peter, because of his prominent position; around paul, because he brought out certain doctrines into special prominence. and so, instead of regarding these men as doing each his own part in helping to maintain and preserve the whole truth, they foolishly set up this or that one, apollo, or peter, or paul, as their favorite. still, notwithstanding all these outworkings of a carnal or earthly spirit, there was as yet no rupture. the organic unity of all believers and builders remained unbroken. individuals differed in opinions, but the church had still only one creed. there were parties, but no denominations; factions, but no sects; strifes, but no schism. but even these cannot be allowed to disfigure the furnished temple, the church of the final future. the apostle looked beyond the poor work which narrow-minded men were doing at corinth to the day when, as he tells in another place, that same church which had been built upon the one foundation shall be presented to god, "not having spot or wrinkle," but "holy and without blemish." that day, he says, "will try every man's work, of what sort it is." whatsoever is worthy of christ, the solid and precious stone, shall abide, and the builder thereof shall have, along with eternal life, a reward due to his faithfulness to god's plan and design. but the human materials which unwise and ignorant workmen brought--all these shall be burned with the cleansing fire and go for nothing, but the builder himself shall be saved, because his own soul was built upon jesus christ, as the foundation of his faith and as his redeemer. that is the meaning of the apostle's solemn teaching. and now for the application. that application may be made unto each christian. we are all builders, and it is for us to use the proper materials. what is built upon christ, from faith in him and love to him, according to his mind and the honor of his cause and church, is "gold and silver and precious stones." what is done to serve self, the gratification of one's vanity and ambition, is to heap up stubble for themselves which cannot abide in the day of testing fire. but the more special application in accord with the text is that which pertains to the church as a whole, of the various bodies of christians, the many denominations of christendom. concerning these let us speak a few words, taking occasion, _i. to explain our position_, _ii. to regard our duty in this respect_. "other foundation can no man lay than that is laid, which is jesus christ." the church is a building reared upon that foundation. therefore, there is and can be but one church. as the apostle says in the epistle-lesson: "one lord, one faith, one baptism," so he says there is _one body_. to rend the body of christ, to divide his church into different sects, where altar is set up against altar, ministry against ministry, is contrary to the will and purpose of its founder. some look amiably upon this babel of beliefs and unbeliefs and counterbeliefs, think well of and would justify all so-called churches, consider one as good as another, and meekly settle down in the nearest, because "they are all aiming at the same end." this is not the teaching of the bible nor the position of our church. not as if we read the members of these denominations out of the church of christ. we admit that they are built upon christ, the foundation, and we furthermore admit that they are building some gold, silver, and precious stones upon that foundation. to be more specific. take the roman catholic church. we have many things in common with the catholic church. it believes with us in the divinity of the trinity, in the godhead of christ, in the personality of the holy ghost, in the divinity of the vicarious atonement, in the inspiration of the scriptures. far be it from me to contend that in the catholic church souls cannot be saved. notwithstanding the many grave errors the catholic church has clung to up to this hour, it has produced characters, true, noble children of god, whose lives we may profitably study. nearer to us stand the so-called reformed churches, by which term we understand the episcopalians, presbyterians, congregationalists, methodists, baptists. with these protestant churches we have in common the great fundamental principles of the reformation, namely, first: that the word of god is the only source of religious knowledge and the only judge in matters of salvation, and secondly, justification before god by christ through faith only. thus it stands in the matter of doctrine; nor can we dispute that in matters of practical christianity they are zealous, even putting us to blush. we all love to hear that the bible is the most widely read book in the world. but to whose efforts is this mainly due? what little we do is far outdistanced by the work of societies principally supported by methodists, baptists, and presbyterians. we glory that we accept the whole bible, but who studies the bible as a whole most earnestly? i well know that we teach bible history in our schools, and that we also have many earnest bible readers, but if i could show you at greater length what is done for the study of the whole bible by both young and old people in some of the churches mentioned, you would confess that at least many of our younger and older people are put to shame in this respect too. we point with satisfaction and pride to the mighty changes which the gospel has wrought in heathen lands,--but who for the most brought them that gospel of christ? who has footed the bills? we preach as no other church does that the grace of christ is powerful to rescue the vilest, the most degraded sinners,--but who goes after them and labors the most extensively among them? who, to mention one more particular, gives most liberally for the support of the church and for charity? lutherans? roman catholics and others. of course, it is not all gold that glitters, and splendid things could also be said to the glory of our church. who first gave the bible to the people? through whom has the whole church been redeemed from the bondage of antichrist? who was the first to begin modern mission work? but our present purpose is to point out that the various churches are, thank god, also adding gold, silver, and precious stones upon the foundation which has been laid, which is christ jesus. but is that all?--fair-minded as we are to the one, should we be short-sighted as to the other, namely, that they are also building worthless, perishable material, material of their own human choosing, "wood, hay, and stubble"? who, enlightened by the plain gospel, as it shines to us from every page of the sacred book, can help but see that the errors of the roman catholic church are many; that they seriously obscure the truth; that they lessen the merits of christ; that, among the masses, they produce a mere formal religion devoid of soul and life? their divinity of the church, with its visible head upon earth, the pope, of purgatory, mass, worship of the virgin and the saints, indulgences, confessional,--are these not wood, hay, and stubble? and coming to the reformed churches, which of them believes in baptismal regeneration, accepts baptism to be a christening? which believes in the real presence of christ's body and blood in the sacrament? not one. then, again, the baptists insist, contrary to god's word, that immersion is the only mode of baptism; he that has not been completely put under water has not been baptized. likewise they sneer at infant baptism. the episcopalian upholds as divine his form of church government,--so that, if a minister has not been ordained by an episcopalian bishop, he is no minister. the methodist overestimates the knowledge of one's conversion, and, like all of the reformed churches, cultivates a spirit of legalism, placing religion in such things as abstaining from intoxicants. the presbyterian church has never yet revoked the teaching of their catechism that god has elected certain persons to damnation, and insists upon its form of government as divine. "wood, hay, and stubble," teachings and practices that are not according to the teachings of god in his bible. what about them? the text declares that the fire will try the christian work of all the ages. every religious system not in harmony with god's will, all human speculations which men have woven around the truths of the bible, all the wood and the stubble, though brought with pious hands and placed in sincerity upon the one foundation, shall turn to ashes and wither like grass. and yet, because of that foundation, and the faith of those who wrought thereupon, they themselves shall be saved. we would distinguish between sectarian systems and the individuals gathered under them. we recognize the unity of all christians as believers in christ, but we can never recognize these divisions of christ's spiritual body. that would be sanctioning the "wood, hay, and stubble." what, then, is our duty--to come to the second consideration--in this respect? so sensitive, my beloved hearers, have people become these days that when a clear scriptural presentation of this matter is given, they will stop up their ears, and without giving thought or attention, will say: illiberal, uncharitable, bigoted! we are none of these. not illiberal; we are just as liberal as god's plain word permits us to be. we are not uncharitable;--the greatest charity is to tell a person the greatest amount of truth. and as to the charge of bigotry, that shows so much ill-feeling and bad judgment that we dismiss it without comment. the truth is, that, guided by the bible, we cannot justify and hold fellowship with religious societies that teach doctrines contrary to the bible, without sinning in a twofold way. first, we would mislead our own people to believe that the differences are of no fundamental character, that it makes no difference whether you believe that christ's body and blood are in the sacrament, or not, whether children are baptized and regenerated in baptism, or not, and so forth. that would be practically denying the faith; and secondly, by fellowshiping with these denominations, we would be endorsing their errors, and arouse the impression that it makes little or no difference whether they believe in the bible, or not. when a man builds a house, he is very much on the alert that no shoddy, inferior material enters into the building; not one joint or door but it should measure up to the specifications. strange that in the infinitely more important building of christ's church, people should be so indifferent as to the material and of things measuring up to the specifications of god's word, and allow "wood, hay, and stubble" to take the place of gold, silver, and precious stones. god protect us against indifference. and then, to conclude, the members of what church are we? the character, legitimacy, and proper christianity of a church is its true, clear, unmistakable confession of the doctrines of the scripture, and it is our right to say that these doctrines are embraced, held, and taught by us, and were thus held and taught by us before any of the multitudinous sects and parties about us had a being. the mother of protestantism,--what church is it? it was born, existed, and was mighty in strength before them all, and upon them rests the burden of proof and apology for their separate being. and we should go borrowing to them, or hesitate to speak a modest word in our favor? my church, my church, my dear old church! i love her ancient name, and god forbid a child of hers should ever do her shame. her mother-care i'll ever share, her child i am alone, till he who gave me to her arms shall call me to his own. amen. eighteenth sunday after trinity. and elijah came unto all the people and said, how long halt ye between two opinions? if the lord be god, follow him; but if baal, then follow him. and the people answered him not a word.--_ kings , ._ it was a remarkable, but wise decision that king solomon once rendered in a difficult case which was brought before him. two women came to him with an infant to which they both asserted a mother's claim, the one contending that the other had overlaid her child, and taken hers from her before she was awake, and laid her own dead child in its place, whilst the other asserted that the contrary was the truth, saying, "the dead child is hers, and the living is mine." and now it was for the king to decide. but how was it to be done? solomon calls for a sword. "divide," he commands, "the living child in two, and give half to the one and half to the other." then spake, says the holy record, the woman whose the living child was unto the king, for her bowels yearned upon her son, "o my lord, give her the living child, and in no wise slay it." but the other said, "let it be neither mine nor thine, but divide it." solomon instantly recognized the true mother's heart. "give her the child," he said. the same it is with god, our true heavenly parent. he does not want his children divided; he will have them entirely, as a whole living sacrifice, or not at all. the sum of his commandment and will regarding us, as repeated in to-day's gospel lesson, is: "thou shalt love the lord, thy god, with _all_ thy heart, and with _all_ thy soul, and with _all_ thy mind." of that would we remind ourselves in our present worship, taking for our instruction the scripture read as our text. with the aid of the holy spirit we note elijah's challenge on mount carmel,--_a call to christian decision_. _i. the question at issue: "is the lord god?"_ _ii. the obligation involved, "then follow him."_ israel had had many wicked kings since the suicide of its first monarch, saul, upon mount gilboa, but none more so than ahab. the crowning iniquity of this unprincipled and despicable prince was the introduction of the idol called baal into israel. baal signifies governor or ruler, and was the name given in the east to the chief male idol of the heathen. to the honor of this idol, temples were erected, bloody sacrifices offered, and the most shameful things perpetrated. ahab had married jezebel, the daughter of the idolatrous king of the sidonians, and under her sway the worship of this idol had become sinfully popular in israel. four hundred and fifty priests served at his altar, and nearly an equally large number were appointed to the worship of his mate, ashtaroth, for every male idol was wont to have his goddess. this abominable form of idolatry was going on in the land where god had thundered from the sides of sinai as his first requirement: "thou shalt have no other gods before me," and had declared: "my glory will i not give to another, nor my praise to graven images"; and in consequence the judgments of jehovah were not slow to follow. no rain or dew had fallen for the space of three years, the heaven was as brass, and the earth like a nether grindstone.--famine stalked throughout the land, when one day, as ahab was wandering up and down the country searching for food, he met the stern and fearless prophet of jehovah, elijah, called the tishbite. "art thou he," asks the king, "that troubleth israel?" elijah retorts: "not i have troubled israel, but thou and thy father's house, in that ye have forsaken the commandment of the lord, and thou hast followed baalim." and so the contest is on, not so much between elijah and ahab as between the supremacy of jehovah and baal. how is the dispute to be settled? elijah proposes a method. all israel should be convened at a place specified, mount carmel. two altars were to be erected, one by the champions of baal, another by himself. sacrifice was to be laid thereupon, and the god that would answer by fire to devour the sacrifice should be recognized victor. the test is accepted. you, as well-informed bible readers, know the outcome. after futile attempts by the priests of baal to secure the hearing of their god, elijah addresses his god. in fervent prayer he raises his eyes and hands and heart to heaven. no sooner had the last words escaped the prophet's lips than down came the fire of god consuming the whole sacrifice and the wood, the stones, and the dust, and licked up the water that was in the trench, whilst the fickle people fell on their faces, crying: "the lord, he is god; the lord, he is god." elijah then follows up his victory by commanding them to seize the whole group of baal's priests and slay them at the brook kishon. thus did jehovah terribly and surely vindicate his honor and majesty. what lesson may be gathered from this thrilling story? beloved, the conflict between the forces of the true god and his opponents is not yet over, and, as of old, that conflict, in the final issue, centers in a question. at that time it was, "is jehovah the lord god?" formulated by the lord himself in the gospel-lesson of this day, it now reads: "what think ye of christ? whose son is he?" or, in other words, is he, jesus christ, god? around that question are rallied the religious forces of to-day. the answer to that question determines men's attitude, their position on the one side or on the other; their answer to that question decides the destiny of every individual soul. according as the gospel of jesus christ is accepted or rejected, will men stand or fall. what is it in its significance but the conflict of mount carmel over again? and how is this vital question to be decided? for the determining of the question, "is jesus christ god?" there are many proofs, all of them conclusive and incontrovertible. we might point to christ's spotless character and his immaculate life. "which of you," he challenged his enemies, "convinceth me of sin?" and none who has ever examined into his life and character but is unstinted in his admiration and praise. "he was holy, harmless, undefiled, separate from sinners"; he was divine. we could point furthermore to his teaching. merely human mind and merely human lips never conceived and spake as he spake. as you study our lord's utterances, what loftiness in his maxims, what profundity of wisdom in his discourses! the hearers of his time were constrained to exclaim, "never man spake as this man speaketh," and he taught as one having authority and not as the scribes. no wonder, for he was the teacher come from god,--he was god. we could point out the divine influence his religion has exerted upon the world. why do the nations write in the enumeration of time? who has taken possession of everything great and grand in our age? rather, should i say, who has made that which is great and grand in art, in music, in literature--the masterpieces, the sublimest productions? whom do they treat of? the civilization of to-day--whose product is it but of his religion? thus stamping it and its founder as divine, as god. but, my beloved, after all these and manifold other proofs have been adduced, there remains one more which, more than any other proof, brings home to us the conviction that christ is god, not only intellectually, but morally, spiritually. from the scene upon mount carmel i would direct you to a scene upon another mount, mount calvary. there, too, we witness a sacrifice; there, too, lies a victim upon an altar, the altar of the cross. the fire of god's wrath comes from heaven to consume that sacrifice. how is that a proof of christ's divinity? because it solves, as nothing else can solve, the great problem of religion, "how can man be saved, justified before god?" "no man can by any means redeem his brother, nor give to god a ransom for him." it required one more than mere man to do that--god himself. what man can look upon that calvary scene and contemplate the significance of it, but exclaim with the roman centurion under the cross, "truly, this was the son of god,"--nor gaze upon the print of the nails in his hands, and the mark of the spear gash in his side, but confess, with the multitude upon mount carmel, "jehovah--jesus, he is the god! jehovah--jesus, he is the god!" there is no proof so powerful that christ is god but the sacrifice of calvary; yea, he who accepts not that sacrifice, together with the resurrection of christ, believes not in christ. that old testament scene and sacrifice points, and is a type, of the new testament scene and sacrifice. may the impression and the confession it produced be the same on the lips of every one of us, as it was yonder on mount carmel,--"the lord, even christ, is god. he is my god." and now let us note the obligation it involved. the particular offense with which elijah charges the people on this occasion is "halting." the word translated "halting" is old english. it does not mean standing still, but limping. elijah's question, "how long halt ye between two opinions?" accordingly means, "why do you not make up your minds; why do you not take a positive stand one way or the other and instead of vacillating between the worship of baal and the worship of jehovah, accepting neither fully, seize on to one or the other with full conviction, and follow that with _all_ your heart?" decision, the taking of a position and holding to it, is the appeal of the prophet. and is his appeal not applicable in our own day? is there no halting, limping, swaying, and swerving between two opinions? it is of just such people that our modern and immediate community is full; they take an intermediate position, a sort of betwixt and between; they are not out and out christians, and still they wish to be rated as christians. they admit their reverence for the bible; they would not question anything taught on its testimony; they take delight in hearing occasionally a christian preacher, attending upon christian services; there is scarcely a mental or moral persuasion in favor of christianity which they do not cheerfully entertain; they would not think of having their children grow up unchristened or a marriage in the family performed without a christian minister, and when trouble and sorrow comes upon them, they look to christian sources for consolation. and still, when the test comes for them to confess themselves in the appointed way as christ's disciples, to take their places at the family table of the christian church, they have their excuses; they turn their backs and go off on to something else. "they've not been confirmed"; perchance, "they want to consider." as stated, our immediate neighborhood is full of such halting, compromising, so-near-and-yet-so-far people. what they want is not to "consider," but to act. time for deliberation they have had plenty and long enough. one year, ten years, finds them still "considering." what they need is decision, action, and not to arrive at that is to remain in a state of sin and of danger, of ingratitude to god and discomfort to their own soul. if i am addressing any such, and i know that i am, let them not be offended, but earnestly regard and give up a position so unworthy, unsatisfactory, god and christ-dishonoring. but does the appeal of the prophet in no wise apply to those who have made a pronounced confession, who have taken a stand, and whose names appear on the roster as his followers? is there no indecision of conduct there, no limping, no dividing of one's heart between baal and jehovah? the ordinary type of christian and church-member is not a person of fixedness, determination, neither in doctrine nor in practice. baal still has his altar, only decked out in a different shape:--in the market-places of business, in the houses of amusements, in the halls of secret organizations and lodges. it is not an unusual thing to see men and women in our churches going to the lord's sacrament and belonging to societies which know not christ and will have none of him, reject his godship and his sacrifice upon calvary. it is not an unusual thing to hear men and women, young and old, singing hymns and doxologies and speaking words of christian prayer, and then lifting up their voices in speech and song that tells not whose they are and whom they serve. the trouble with all of us is that we are not as outspoken in our testimony, as consistent and faithful, and unflinching as we ought to be, as our christian duty and the honor of our lord calls for and deserves. having performed our vows and service to god in his temple, we are content to go back to the world and to business, forgetful that there, too, we should bear faithful witness for our lord. from the text of the day may you form the noble resolution: "i will be always and altogether the servant of god, the follower of christ; in which resolution do thou, lord, sustain me to the end." thine forever! god of love, hear us from thy throne above. thine forever may we be here and in eternity. amen. nineteenth sunday after trinity. after this there was a feast of the jews; and jesus went up to jerusalem. now there is at jerusalem, by the sheep-market, a pool which is called in the hebrew tongue bethesda, having five porches. in these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. for an angel went down at a certain season into the pool and troubled the water; whosoever, then, first after the troubling of the water stepped in was made whole of whatsoever disease he had. and a certain man was there which had an infirmity thirty and eight years. when jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, wilt thou be made whole? the impotent man answered him, sir, i have no man, when the water is troubled, to put me into the pool; but while i am coming, another steppeth down before me. jesus saith unto him, rise, take up thy bed, and walk. and immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath.--_john , - ._ the most serious charge that can be placed against mankind is this, that when the gospel is proclaimed to them, that gospel is rejected, that when pardon and salvation of god is offered, that offer is coldly and indifferently turned aside. we are sometimes surprised at this. we ought not to be. the same coldness and indifference was manifested years ago. it says: "christ came into his own, and his own received him not." to-day's gospel records to us the cure of the paralytic. it was a most remarkable and convincing evidence that he who could bring to his feet this debilitated and disabled man was indeed the messiah, the savior of the world. but no; it started a wrangling among his enemies about the power of forgiveness of sin, and caused him to be haunted with hatred and malice. and as a parallel passage to that gospel miracle is the record here in the fifth chapter of st. john, part of which we have just heard. let us notice now, _i. the history of the miracle_; _ii. the instruction it imparts_. "after this," says the evangelist, that is, after jesus had conversed with the woman of samaria at jacob's well, and after he had healed the nobleman's son who was lying sick at capernaum, "there was a feast of the jews." the feast, it is generally supposed, was the passover. and "jesus went up," out of galilee into judea, "to jerusalem." he went thither not only that he might pay all due regard to the temple and to the law, but also that he might have an opportunity of manifesting himself and his doctrine to a greater number of people. "now," says the next verse, "there is at jerusalem by the sheep-market," or sheep-gate, a "pool," or a bath, the ordinary purpose of which was for bathing or swimming, but on account of the supernatural character of the water was called bethesda, that is, the house, or place, of mercy. around this pool, or bath, were built five porches, porticos, or verandas, which served to shelter from the heat and the cold those who frequented the place. in these porches "there lay a great multitude of impotent folk;" some of them were "blind," some "halt" (or lame), and others were "withered," that is, their sinews and muscles were disabled, withered in one particular part of the body, as the man with the withered hand, or all over, as in the case of the paralytic, whose friends had to bear him on a litter. these patients, at least most of them, were probably deemed incurable by ordinary methods, and therefore they were carried to bethesda to wait and hope for a miraculous recovery there; for it pleased god (in order to show that he had not forsaken his chosen people, but was operating among them) to send "an angel" who went down at certain seasons into the pool and "troubled the water," by which troubling of it, and by the extraordinary motion that followed, the sick were informed of the time of the angel's descent, and, "whosoever then first, after the troubling of the water, stepped in" was instantly healed, while those who bathed afterwards obtained no relief. all sorts of opinions have been advanced as to this healing spring. that it was not the natural virtue, as in the case of mineral springs in this country, that wrought the cure, is evident from the circumstance that not one disease, but all manners of disease were healed by it; that these cures were performed not always, but only at the seasons appointed by god, and that not all who stepped in, but _one_ only was healed after the troubling of the water. what became of this fountain we are not told; very likely its miraculous properties did not continue for many years. in the porches around this pool was an impotent man; he had labored under a bodily infirmity for thirty and eight years. how long he had waited at the pool we know not, but certainly for a considerable period. but it was hoping against hope. the man was so utterly helpless that even if he saw the water disturbed, whilst he was slowly dragging himself along, another stepped in before him. when jesus, therefore, passed by and saw him in this helpless condition, and knowing his past history, he asked him, "wilt thou be made whole?" the man does not even give direct answer, but narrates the story of his long and futile expectation, whereupon jesus gives this command: "rise, take up thy bed and walk," when instantly, easily, as if the withered limbs had been thrilled with electric sparks, the man arises, takes up his bed, and walks away. such is the history of the miracle; and now let us regard some of the instructions it imparts. our interest is naturally divided between the man who had lain sick such a number of years, the pool, and the cure. and, surely, a long and wearisome time he had had of it,--thirty and eight years. the woman with the issue of blood who touched the hem of our savior's garment, had borne her affliction twelve years, but that was scarcely one-third as long, and she was still able to be up and about. as then, so now. the number of those who lie on pallets and are bent low with sickness is larger than superficiality credits; in fact, those who have never been racked with pain, distressed with fever, are few and far between. how many ever give thought as to this providential dealing--have stopped to ask whence it comes, or what profit and lessons may be in it? it has been remarked by a famous writer that there are two chapters of human history that shall never be read upon the earth; the one chapter is the chapter of the dying. the feelings and emotions, the inexpressible thoughts and sensations that pass through the soul when the things of this world fade upon the senses, and the doors of eternity are about to swing open, is an experience which no human tongue or pen can describe, is something which none but ourselves can discover. and another chapter is the chapter of the sick and the ailing, as it is written in quietness within the narrow space of a couch and four walls, alternating perhaps with the operating table and passing through the dark valley of the shadow of death. and yet, something of this chapter may still be read, and most remarkable, significant, and ofttimes blessed things are experienced in the sickroom. who dare say that the world in its present condition would be what it still is without this check, this intruder upon the affairs of life? most men are inclined to regard sickness as a calamity, as a positive misfortune, a smiting scourge. it is not that. it has blessings both to the one afflicted and to those around him. sickness may contribute to the development of the noblest qualities of the mind and heart. in the rush and tug of life men are too much inclined to concern themselves with the affairs of this life, to lose sight of the greater value of the unseen and eternal. put such a one from the excitement of business and the frivolity of this world's fashions and pleasures prostrate upon his back with the hot fingers of disease clutching for his vitals or the sharp pains striking upon the heartstrings, and he must be thoughtless, even base, whose appreciation of the merely earthly things does not fall, and who does not learn that with all his boasted strength and all that he has and hopes for, he is only a pilgrim and stranger on this earth, and that there is something more worthy than what is seen and temporal. oh! the quiet reflections of a sickbed. many a man is indebted to them for a revelation which has been the wisdom and power of god unto his salvation when the message of church and its servant had but very little effect. the parched lips of disease are often more eloquent and effective than man's lips. and he that fails of this salutary end of affliction, does not come forth a better person, more devoted and consecrated to his god, has missed the purpose for which it was sent, and gone out of the way of the almighty. of this man in the text we may have the assurance that the experience of thirty-eight years remained indelibly upon his mind and enrolled him among the faithful disciples of christ. may it serve likewise in your case, my dear hearer, at the sickbed of many of whom i have had occasion and may yet be called to minister. and not only for the person afflicted, but for those attending and affected by the affliction, sickness is a blessing, a positive messenger of good and mercy. it is when disease has broken in upon their habitation that many a man has first learned to appreciate the kindly ministry of his life's partner; has keenly felt what this world would be like should death part them asunder, and the hearts sometimes estranged have again become reconciled and determined to bear and forbear. it is when the little cheek is hard pressed against the feverish and aching pillow that we feel how intensely we love that boy and girl and would sacrifice everything else dear to us to keep them. yes, there is nothing in human experience to bring into larger and better exercise our common love and sympathy and to show that there is still some nobility, kindness, and pity in our shattered humanity than in the care and memories that cluster around the sickbed. would to god that these experiences touching the hearts that perhaps for long time were dead would be of longer duration, for commonly they are so quickly forgotten and so easily erased from the mind. so much as to the first suggestion--the man's sickness. the place where he was lying was called bethesda, which means house of mercy. nor need i inform you which is the true bethesda, the house of mercy, provided for the cure of those souls who are spiritually halt, blind, withered, and weak. that's the church of jesus christ, and in that place there was a pool, as we heard, endowed with miraculous properties, greatly valued, thronged about by patients. to that pool we have in our bethesda an exact and superior counterpart, a blessed fountain from which issues the stream of health and salvation upon the sinful and diseased race of man, a water allied not only with the contact of an angel, but with the presence of the savior himself. you know of what water i am speaking, you yourselves have been committed into this salutary flood. it is the sacrament of holy baptism. it might be well to speak a few words on the subject. what bethesda's part was for the body, that, my beloved, is holy baptism to the soul. it was a means of restoration and recovery, it gave health back to the limbs and frame. so does baptism. "arise, and be baptized, and wash away thy sins," said ananias to saul. "a washing of regeneration and renewing of the holy ghost," says paul. "it works forgiveness of sins, delivers from death and the devil, and gives eternal salvation," says luther. baptism is the means by which the holy ghost operates in a soul, the outward washing which you see with your eyes is a type of the washing which god's power affects invisibly. we speak of baptism in our church not only as a rite, a ceremony, a form of initiation, but as a means of grace, as a means of salvation, by which we are christened, that is, made christians. to elucidate. outside of our city there are enormous reservoirs holding millions of tons of water, and we daily see vast tanks holding thousands of cubic feet of gas. but all of these would be useless unless pipes are laid to convey their currents. lay those pipes, and you have the means of securing water in your homes and light in your dwellings. so the sacraments, of which baptism is one, are means by which god's blessings are brought to our souls. it's not an idle ceremony which one can dispense with at liberty, nor is it something which people can wait with till they are old enough to be taught the christian faith and to understand it; as well might they dispense with the supply of water and illumination, or wait until they themselves can lay the pipes. no; god has given us the means, now we must use them, and use them as early as possible. if this man had spoken as disparagingly of the pool of bethesda as some people speak of baptism, and had in consequence kept away from its waters, he would not have met with christ, and would have remained a cripple all his days. it is for us to use god's means, and to hold with the scripture that no man is a christian until he has been baptized. of course, there is this difference between the impotent man in the gospel and some in our community. he _could_ not enter the healing water, they _will_ not. they lie by the side of bethesda, but, not believing in the healing waters, are never benefited as to their own souls. there are many objections made against baptism. to repeat and publicly set aright one objection sometimes met with in our circles: what good does baptism do? see how many children turn out bad afterwards notwithstanding. what good does it do? i answer: the same good that it does if you had water and illumination connection, and then cut it off. no good; on the contrary, if, having been made god's children, christians, in baptism, we afterwards live as heathen, so much the worse the sin as our savior particularly warns this man who was healed. "behold, thou art made whole; sin no more, lest a worse thing come upon thee." but had the man nevertheless gone back to his sinful life, would that have made the healing of no account? and so the fact that people once baptized live in sin does not make baptism of no account. marriage is not a failure because some who have married have proved failures. when a man enlists in the army, the form of enlistment makes him a soldier, but not necessarily a good soldier; he may prove to be a coward and traitor, but it put him in a position to lead a brave and useful life and to win honor and glory; if he chooses otherwise, it is his own fault. so in baptism we are made christians, but it is our own fault if we afterwards turn out bad christians. baptism is the beginning, the means, not the end. we are put on the right road, we are made god's children, citizens of his kingdom of heaven. it is our own fault, not the sacrament, if we develop into prodigals, wander out of the right road, prove cowardly soldiers and bad citizens. as to the third suggestion made, the cure, let us briefly note that the condition of that poor paralytic is the perfect emblem of our human nature, of ourselves without christ. as he was diseased and helpless in body, so are we all diseased and helpless in soul. to a miracle of grace he owed his recovery; and where he found his cure, we must find ours. he stands before us this very moment again, that omnipotent son of god, that compassionate savior, and asks, "wilt thou be made whole?" wilt thou receive the absolution of thy god, the forgiveness of thy sins, through the mediation of my suffering and death? nothing else can remove the palsy of our nature, nothing else can give health and soundness.--let us, then, who feel our malady and wish it removed, answer, yes, lord, i will be whole. jesus, give me true repentance by thy spirit come from heaven. whisper this transporting sentence, "son, thy sins are all forgiven." amen. twentieth sunday after trinity. and he said also to the people, when ye see a cloud rise out of the west, straightway ye say, there cometh a shower; and so it is. and when ye see the south wind blow, ye say, there will be heat; and it cometh to pass. ye hypocrites! ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time?--_luke , - ._ men have always been solicitous about the weather. in the morning they are desirous to know what the day will bring forth; in the evening, what sort of temperature it will be on the morrow. curiosity, in part, a lack of something more important to think and talk about, and, in part, the regulation of one's duties and work prompt this concern. it has ever been so. in the holy land, when the sky was aglow with the exquisite tints of an oriental sunset, it meant fair weather the next day; when the west wind, sweeping over the great or mediterranean sea laden with moisture blew over the land, it was a safe indication of rain, whereas the breezes coming from the sterile and desert plains of the east portended a heated season and continued drouth. we have similar indications. flocks of birds, at this season, flying across our city in search of a more congenial home, tell us of approaching winter. not relying on such indications alone, the government has established everywhere meteorological stations; weather forecasts are distributed broadcast, wireless telegraphy flashes out the approach of devastating storms, thus forewarning navigation and securing protection to citizens and property and life. all of which is commendable, argues forethought, wisdom, which god has designed that men should exercise. nor does our lord in the text in any wise disapprove of such precautions and measures. he would have us make application of that same forethought, wise provision, with respect to another sphere. "as you study the weather," is his direction, so you ought with equally observing and wakeful mind study the times, watch the signs, regard the phenomena that appear in the political, civil, social, mercantile, domestic skies, marking their bearing on the affairs of god's kingdom, and exercise respecting them the same forethought and sense of provision. that duty shall we now do in these moments of public worship, noting as our theme: _a few signs of the times and the corresponding duties of christians and church-members. we shall observe:_ _i. three such outstanding signs_; _ii. what it becomes us to do_. the first outstanding sign, prevailing and predominating characteristic of our times, that we shall mention is commercialism. to explain:--the question of "what shall we eat, what shall we drink, and wherewith shall we be clothed," has always and everywhere been a live question. men must live, and "to live" means the possession of the things just mentioned, food and drink, dress and property, the possession of this earth's goods; but it is a question whether in the history of the world these matters have bulged out so prominently and so monopolized the efforts and attention of men as at the present and in our own country. with the avenues of success open to every man that is industrious and intelligent, with competition keen, demanding concentration of energy and effort, gaining a livelihood and a little of this earth's goods has become like a whirlpool which draws and drags everything into its devouring current and vortex. the spirit of commerce is supreme; not, i suppose, that everybody loves money and this earth's goods simply and only for its own sake, but there is an excitement and fascination in having it; it stands for the standard of efficiency and worth and influence among men, so that all are scrambling and scheming for it. listen to the trend of conversation, the topic of discussion in people's homes--what is it? show a man a material advantage that he may secure, often at the sacrifice of honesty and principle, and he is your undying friend. now, with men's minds thus set, it is but a natural consequence that it should affect their heart, endanger their spiritual life. business, indeed, is not incompatible with piety. a man may be a devout christian and church-member and an excellent business man, but it may so preoccupy his mind and preengage his heart that he ceases to think about religious matters at all. it is not an uncommon thing to see a man attentive unto the things of the lord, intent in the services and the meetings of the church; when anything special is to be done, he is on hand to help. business responsibilities increase, he becomes less earnest in these respects; he has to rise so early in the morning that he has no time or thought for prayer; he comes home so tired in the evening that he has no consideration for anything else, and if he goes out, it is in the interest of business. even the lord's day is levied upon, and when it comes, his mind is perchance more occupied while he sits under the pulpit with his figures than with the sermon. tell him he is being missed,--the retort is the common, trite answer, "no time." but the real reason lies deeper. he has gotten into the current, he is being drawn into the whirlpool of commercialism, and if there be any who feel that i have been holding up a mirror wherein you have seen yourselves, let me urge upon you to take heed. you are paying too much for your material success, and if you do not return to your old anchorage, you may find yourself where you had never thought to get--afar from christ, his worship and service. there is nothing better than for a man occasionally to take his bearings, to find where he is located, and whether he is holding his own against the stream of opposite tendency that is flowing through our social life, in which he is drifting, being carried in opposite direction, among those who pass from the neglecting to the despising and rejecting of the great salvation. hand in hand with this tendency of our times there is another: indifferentism. certainly, if everything is gauged by the measurement of dollars and cents, then men's thoughts are absorbed by material considerations. it is quite natural that religion should be placed on the same low basis. indifferentism generally resolves itself into a question. that question is, "what's the use? what's the use of prayer? has it ever brought you any gain? what have you that you wouldn't have if you had not prayed?" "what's the use of going to church? what benefit has it ever brought you? it has not fetched you one customer, one penny of profit, rather the reverse--it has been an expense, easily avoidable." "what's the use of going to the lord's supper? a man may be a christian for all that." "god governs the world, his providence overrules it all, but it is, after all, the man who plans and plods that wins out, so why be concerned about this overruling providence?" "when the end comes, well, then i hope there is a place where those who, like myself, have tried to be honest and upright will finally get to. i am willing to risk my chances. what is the use of being over-much concerned about the future?" it is not that our times are stubbornly and positively atheistic and infidelic; perhaps there was never less of that than now. but comparatively few in speech or person or in print venture to attack christianity as a system. the danger lies elsewhere. we have lapsed into a state of indifference. there is a passing away of an earnestness of conviction, of moral stamina, of strength of belief. what was once accepted as god's truth is now called into question. "don't emphasize creed, doctrine, destructive belief; we have gotten beyond that." yes, we have gotten beyond that, and in consequence have gotten and are daily getting into a current that shall find us contending for the simplest truths of the christian faith. what fad, however unscriptural and irrational, but it finds multitudes of followers. consider the greatest fad that is sweeping over the land--christian science. how is it possible that such an absolutely heretical, nonsensical system of unchristian, anti-biblical statement should ever have had such a phenomenal growth, if our people were not so dreadfully indifferent in matters of bible teaching? the same is true of the russellites, whose publications are being distributed broadcast over the land, who deny the simple doctrines of hell and resurrection, and foretell the time of christ's coming to judgment and to reign in unadulterated bliss for thousand years. the catechism is denounced from the pulpits. "why instruct the juvenile mind in such fetters of theology?" "what is there to confirmation?--teaching children in their teens to confess a faith they do not half comprehend?" the good old bible book--"is it really what has been claimed for it?" do not most clergymen of progressive ideas put allegorical interpretations upon its stories, for instance, the fall of man into sin? do not many learned scholars point out what they claim to be discrepancies, and say it must be considered and weighed just like every other book in which are some good things and some inferior? and the sorry consequence of all this? it is this, that we have no positive conviction at all, that the majority are like a vessel without a guiding compass or a determinate course, floating hither and thither, as the wavering current of whims or opinion may chance to drive them. and if, to note the application, we are asked whether we join in this trend of thought of the times, this contemptuous treatment of the word of god and catechism, we should answer with an emphatic "no." but are we quite sure that we have not imbibed a little of it unconsciously? after so much has been said about the old-fashioned hell,--a hard doctrine for sentimental souls to believe,--why not mitigate it a little, and believe that after this life poor sinners have another chance?--'tis true, the savior does say, "this do in remembrance of me," "but i guess i'll not be condemned if i do not go to his sacrament." beloved hearer, you may flatter yourself that it will have no effect upon you, but unless you conscientiously and determinedly watch it, you will find yourself yielding to it. beloved, we watchmen on the towers of zion, scanning the skies and observing the signs, are everywhere noting the indifference among our older members, among our young people, and the only thing to do is to get back to the old anchorage, to place our faith firmly and securely upon the rock of eternal truth, _i. e._, the grand old bible. its words are truth and nothing but the truth. let that be our guide in doctrine, in practice. what that says let us believe; what that forbids let us forsake; that will put us right and keep us right. these vagaries and fluctuating opinions of men and women will pass away like the clouds of the air; but even though heaven and earth pass away, god's word will not pass away. our safety and happiness lies in adhering to what it teaches and following its directions.--when the storm-clouds are gathering in the horizon and the weather bureau flashes out the danger signals, then it is wisdom to seek shelter, to get under somewhere. there is such an ark of safety yet, and that is the church of christ, where his cross and gospel are preached, held and confessed, uncompromisingly. take your place there as a consistent, positive member, and avoid indifference in religious matters. and one more disastrous sign of the times would we regard. i need not remind you that the brightest jewel that we possess under the constitution of this country is religious liberty. its wise and pious framers, knowing both from reason and from sharp experience that religious liberty can only exist in the strict separation of church and state, adopted every precaution to prevent the admission of anything hostile to religious liberty, to go into the political machinery of the state. their object was "a free church in a free country." it is well known, not suspicion merely, but known by those who have the best understanding of the times, that a spirit has of late years prevailed which is intensely hostile to the civil and religious principles of our government. there have been some bold encroachments on the part of a subtle and formidable antagonist. you know whom i mean--rome, dangerous rome, which does not believe in the separation of church and state, which acknowledges but one head, who is the embodiment of temporal, political, and spiritual power, which openly and unequivocally asserts that the civil authority is subordinate to the church. rome's representatives have been loaded with official favors and flatteries; rome's interests have been fostered with the most fatal insidiousness by political leaders; rome has been caressed, and complimented, and taken into confidence and alliance with those in authority. what is the meaning of all this? sordid maneuvers of diplomacy and craft undermining the fundamental principles and rights of our constitution, menacing clouds in the sky that threaten our civil liberty. and what is to be done? we ought to know; the name which graces our denomination points the way. luther gave rome its death-wound in his day by wielding so powerfully the sword, the sword of the spirit, which is the word of god. let us grasp that selfsame sword; let us teach the doctrines which he taught so effectively to its overthrow, and we, too, shall prevail. point out the soul-destroying errors of rome, and you unarm her spiritually. and again, as citizens, let us make a determined and combined movement to repel the creeping invasion, the subtle but forceful and successful invasion of popery. the political leading men of our day may not be conscious of it; let us hope, in the judgment of charity, that they are not; but it is perfectly clear that the influence of that dark and mysterious and tremendous system is upon them. for us who have studied and know rome it becomes to counteract, eradicate every tendency that would break down or reduce our constitutional liberties. we have mentioned three specific signs--commercialism, indifferentism, romanism. let us, keeping our eyes open, beware of the destructive power of the first, the deadening influence of the second, the insidious danger of the third, and so pass through these things temporal that we lose not the things eternal. amen. twenty-first sunday after trinity. for which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it? lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him, saying, this man began to build, and was not able to finish.--_luke , - ._ in the pass of thermopylae, in the country of greece, there stands a monument, world-renowned, erected to leonidas and his valiant three hundred. it bears the inscription: "go, stranger, and tell at sparta that we died here fighting to the last in obedience to our laws," and commemorates that thrilling event when leonidas with his three hundred successfully held the pass of thermopylae against tremendous odds until betrayed into the hands of the enemy. what it bears magnificent witness to is the quality of loyalty, steadfastness. the same noble quality does god require, look for, in his people. the apostle in to-day's epistle, summing up the conduct of the spiritual soldier, says: "stand, therefore, and having done all, stand," and again, emphasizing the same virtue, he remarks: "watching thereunto with all perseverance." it is not the boldest regiment that always makes the best record, but that which holds out the longest. it is not the most enthusiastic christian and ardent church-member that wins his master's commendation, but he that proves "faithful." the parable of our text brings home to us the same lesson. it tells us of a man who contemplates the erection of a tower. before entering upon his enterprise, he first sets down and, with pencil in hand, figures the cost, whether his funds will permit him to undertake the matter, lest, having begun and failing, he become the laughing-stock of his neighbors, and the uncompleted structure a monument to his folly. equally so, does the savior point out, is it, in another sphere, the realm of religion. a person hears the call of religion, feels its power and promptings, its necessity and claims; his heart is persuaded, his mind is made up, he ought to, and wants to be, a christian, in the words of the parable, he contemplates the erection of the tower, but ordinary prudence bids that he should sit down and consider the costs, lest, beginning and not completing, the venture end in dismal failure, and he become the object of mockery and contempt. and yet is it not this ordinary, common-sense method, which they apply so keenly otherwise, that so many disregard in matters of soul? why else would there be so many apostates, fallings away, in the ranks of confessed believers? let us, then, wisely and for once sit down for a few moments in public christian worship, and consider this matter, noting: _the parable of the tower--an exhortation to christian steadfastness._ we shall group our remarks around two chief thoughts: _i. what does it cost to be a christian?_ _ii. does it pay to be one?_ to begin with, let it be noted that christianity connects with cost; it _does_ cost to be a christian. there is a type of religion which is not only a very easy, but a most inexpensive kind. putting on the garment and speaking the language of godliness, it is stranger to its power. however, that type is not the building of a tower, rather of a shack, a flimsy construction which the slightest wind-storm and rising rivulet will soon sweep away. in building a substantial structure, the first concern is the foundation. you do not see that, it is hidden from view; yet upon that foundation rests the building, and it is just as strong as its foundation. so, spiritually, the main part of christianity is hidden, it is something that takes place away from human view; yet upon that unseen experience rests its reality, its strength. what is that experience? in laying a foundation, there is, first, the excavation, the removal of the soil, of all obstructions and obstacles. this is difficult work and costly work. so, spiritually, religion calls for the removal of obstacles, obstructions, soil. man's heart is not fit to build the tower of christ's religion, it must undergo a change; "old things must pass away." there must be a plowing up. there are painful memories to be recalled, sins to be mourned over, habits and ways of thinking and doing to be given up, likes and loves and feelings to be renounced. it is as true now as it ever was that "except a man be born again, he cannot see the kingdom of god." we call this repentance, contrition, sorrow over one's sin. it means the reconstruction and transformation of one's nature, and costs many a pang, many a sigh, many an inner struggle and protest. then, when the rubbish and soil have been removed, the excavation has taken place; there must be a laying of the foundation. which that foundation is, is plain. "other foundation can no man lay than that is laid, which is jesus christ." belief in christ, faith in the savior, must follow, else there can be no tower. my dear hearer, have you undergone that change of heart, experienced that inner sorrow? have you paid the first cost? laying a foundation without building thereupon does not answer the purpose. we must add a superstructure, and this also costs. and what is the superstructure? st. paul speaks of it when he writes: "i beseech you, brethren, by the mercies of god that ye present your bodies a living sacrifice, holy, acceptable unto god, which is your reasonable service," when he says to the corinthians: "ye are bought with a price, therefore glorify god in your bodies and in your spirits, which are god's," or quite briefly remarks: "for me to live is christ." we call this adding of the superstructure, consecration, and what does it involve? everything. beginning with yourself, it levies upon your body, your mind, your soul, your time, talents, influence, possessions, property, money, your all. it is just to this particular, of consecration, dedication of oneself and possessions, that christ refers in the verses preceding the text: "if any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life, he cannot be my disciple." earthly love, domestic relations, material considerations--nothing is permitted to stand in the way of absolute and entire consecration of oneself, and all one has and possesses, to christ. beloved, is this not a particular which many who profess to be christians do not apprehend? when they are called upon to give themselves, of their time and means and ability, to the cause of the lord, they feel and act as though some great thing is being asked of them, that they are doing something superfluous. they need not feel so. it is a matter they ought to have weighed when they entered upon christian life. god lays his hand upon all that you are, and all that you have, and says: "this is mine," and only he and she are building properly upon the foundation which is christ who say: "here, lord, am i and all that is mine. upon thy altar it lies in holy consecration. lord, what wilt thou have me do?" and one other cost would we mention. it costs courage. not exactly the same courage as when called upon, in the early centuries, to face the tortures of the rack, the beasts of the coliseum and the flames of the martyr's stake, yet a courage, none the less noble, a moral courage. there are plenty of things to discourage us. "is this vile world a friend to grace to help me on to god?" no, it is not. it is full of conflicts and criticisms and sharp collisions. if so many christians of our day have such a good and easy time of it, is it not because they are not christians after the style of the apostles and the early martyrs? satan is still the god of this world, and one need only take a decided stand against him, and the things that belong to him, to find it out. yes, it costs something to be a christian, a consecrated church-member. a christian cannot be, cannot act and do, as non-christians, non-church-members act and do. aye, does it not frequently call for courage even to be known as a church-member? the finger of scorn is pointed and the sneer of sarcasm is hurled at many a one for that. nor only from those that are without; discouragement frequently comes from those who are within. christians are the communion of saints, but their behavior toward each other is not always saintly. human nature, everywhere ugly and crabbed, is apt to make itself manifest there too. appreciation deserved, gratitude looked for, is not always received. and this is very trying, betimes; in fact, some think that it is beyond all endurance, judging by their withdrawal. but have those that so feel ever thought it over? whoever builds a house without having some unpleasantness, and sometimes great unpleasantness? but does he, therefore, desist from completing the structure? know, my dear hearer, whatever may be the nature of the annoyances, difficulties, and hindrances to christian life and church-membership, they belong to the costs, and when they occur, face them with becoming courage and steadfastness. a sorry soldier that will throw away his gun and quit the ranks because of the discouragements in the way! this, then, is what it costs to be a christian--repentance, consecration, courage. and are the returns adequate to the cost? what benefit is there in being a christian, erecting such a tower? does it pay? there are people who think not. they consider that they make the most by keeping aloof. whether they have done it by careful figuring out, like the man in the parable, is doubtful, but they are persuaded in their own mind that they are the gainers by not identifying themselves with christ and his church. they do not like religious restraints. they wish to be free to do as they please. they can enjoy more of the comforts and pleasures of life, can pursue their ways with less compunction, make more money, gain more friends, if they keep themselves out of the church entanglements and obligations. so they reason and congratulate themselves. but what advantage have they over us? the truth is that there is not a single relation or human interest in which it does not pay to be a christian. to specify briefly: it pays to be a christian physically; godliness teaches and inculcates all those laws and things that produce and promote health, the welfare of one's body. it pays to be a christian materially, in one's labors and business. to be a good man, to have the reputation of honesty, is as fine a business capital as any one would want. it pays domestically; the home where godliness prevails approaches the ideal home and is the strongest bulwark of society. the same holds good with regard to the joys of life. "religion was never devised to make our pleasures less." religion sanctifies our pleasures; it draws the checkreins upon ungodly extravagances and excesses; and so it pays also in this respect. and when it comes to the dark side of life, the manifold difficulties and troubles that accompany man in his abode here below, "when other helpers fail and comforts flee"--oh, for the power, the comfort, the divine support of religion! and we have said nothing yet of the strictly spiritual advantages. it pays to be a christian; a christian possesses a good conscience, which is more valuable than all of this world's possessions, the sunshine of god's forgiveness and favor through faith in his savior; the blessed joy and inspiration that comes from prayer and worship of god. nor does the matter stop there. when the scenes of this time and world fade upon our vision; when, passing through the dark and shadowy valley and before the judgment seat of him to whom we must give account; when the glories of the golden city open and the crown immortal is placed upon our brow,--then we shall realize that it pays to be a christian. to conclude,--there should be any right-thinking, calculating person that, having begun, will fail to complete the building of this tower? how foolish before god and men, how dangerous! be steadfast! be wise!-- "build on, my soul, till death shall bring thee to thy god; he'll take thee at thy parting breath to thy divine abode." amen. twenty-second sunday after trinity. brethren, if a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.--_gal. , ._ the christian church is frequently compared with a hospital. the comparison is correct. christ calls himself a physician; then those to whom he has come to heal are sick, and the institution which he has established for the spiritually soul-sick is the church. not for those who regard themselves well, who in self-righteous haughtiness would be no sinners, but for those who, acknowledging their soul-sickness, are looking for healing from the physician of souls, christ jesus, is this divine institution. the church, we may aptly say, is a hospital. in a hospital, however, we have respect to proper treatment, we desire to become rid of our ailment, and are ready to submit to any course and remedy that will promote our healing. equally so in the spiritual hospital ought we to be ready and thankful for any method and manner of treatment that helps us become rid of our sins, our faults, our errors. such a course, suggested by the gospel-lesson, would we for once regard in this morning devotion. let us consider _a christian's duty toward an erring brother_, noting, _i. what this duty is_; _ii. how it is to be performed_; _iii. some of the happy results_. "brethren, if a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness." what the apostle here commands is this: if a christian, a member of a congregation, falls, those who are standing are to help him up again. if he falls into error of doctrine, they are to bring him to the belief of the bible truth, and if he falls into some sin of life, they are to remonstrate with him, so that he may repent and return into the way of right. that this is one of the most difficult of christian duties is true, and that it is a duty grossly neglected by christians is true also. but for that reason it becomes all the more necessary to call attention to it. "thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him," we read lev. . solomon says: "rebuke a wise man, and he will love thee." a greater than solomon, even our savior, has said: "if thy brother trespass against thee, go and tell him his fault." again, st. paul directs: "reprove, rebuke, exhort with all long-suffering." these are but a few of many similar texts of scripture that might be cited to show that to reprove an erring fellow-christian is just as solemn and weighty as that which tells us, "thou shalt not steal," or admonishes to read our bibles, and attend on public worship. and be it noted, this is every christian's duty. it will not do to say: let the pastor do it, or let those do it who are better qualified than myself. it is indeed the pastor's duty, and it is the duty of those of whom you say they are better qualified than yourself, and it is also your duty; for thus says the apostle: "ye which are spiritual restore such an one." if you are spiritual, if you are a christian, it is your duty to apply brotherly admonition; and is it right to shift your duty on to the shoulders of others? christians may easily sin by depending too much on the pastor to do everything. the pastor cannot be everywhere, cannot see everything, and often it is wrong to tell him about everything. the direction here is not only for the pastors, but for all the members. that question of qualification is indeed a delicate thing. the truth is that those who think themselves qualified, and therefore use impertinent boldness, are generally not qualified for effectual brotherly admonition. if god has placed you into such a situation that you see a brother in danger of losing his soul through error, sin, or despondency, then let not the feeling of disqualification seal your lips, but sigh to god to open your lips to speak a word of instruction, rebuke, or comfort as it seems needed. remember, it is a duty, this matter of christian reproof, something which god has plainly and strongly commanded us to perform. this is our first consideration. however, if brotherly admonition is to have the proper effect, it must be applied in the right way. "brethren, if a man be overtaken in a fault." that does not mean that a christian should make it his business to rebukingly approach others for little and insignificant faults. in that case he would soon be regarded as a faultfinder, an overly eager critic, and would no more be listened to. brotherly admonition should be applied in such things by which the brother's soul is endangered if left to go on therein. i shall mention a few,--neglect of attendance upon divine worship and sacrament, intemperance, when one is convinced that the visits to the drinkhouse are too frequent, habitually frequenting the playhouse, the dancing-floor, living in some secret sin, using ungodly, profane speech, being irreconcilable with one's housemates or fellow-members. these are faults, and when one is overtaken in such a fault, then it becomes my christian duty and yours to restore such a one--how? in the spirit of meekness, with mildness, kindness, humility. nothing is more opposed to the spirit in which christian rebuke is to be administered than harshness, haughtiness, abruptness, overbearing manner. hard words are apt to incite opposition and stubbornness. a reproof kindly given is like a healing oil. a tornado destroys, a mild breeze refreshes. brotherly admonition is only then indeed brotherly when given in a brotherly manner. in reproving an offending brother, we must make it apparent that it is his highest good that we honestly seek; it must be obvious that we have no personal dislike to gratify, no spleen to vent, no feeling of superiority. it must be manifest to him that we do it from a sincere conviction of duty, from a feeling that if we did not care for him and sincerely desire his happiness as a christian, we could never be induced to attempt this painful duty. this is the spirit with compassion for the offended. there must be a spirit like this, and oh! the power in christian rebuke when administered like this. it will subdue and reclaim anything but a heart of adamant. but this meekness must be mingled with humbling conviction of our own frailty and liability to sin. "considering," wrote the apostle, "thyself, lest thou also be tempted." we must go to the erring brother with that gentle and subdued spirit resulting from conviction and practical view of our own numerous sins, and a holy fear of falling ourselves, that we may soon need the christian reproof of a brother for our own faults. fraternal kindness and gentleness does not exclude--what we must yet mention--firmness. the hand of the surgeon who amputates a diseased limb or growth from the human body, must be a steady hand, unmoved by the cries and the writhing of the patient. it is not cruelty, but kindness to the sufferer, that keeps the surgeon undiverted and firm to his purpose till the operation is performed. so he that would successfully administer christian reproof must have his heart firmly set on the work. he must go about it with an inflexible determination to accomplish, by god's aid, what he attempts. the wincing irritability, ill temper, and provoking replies of the offended must not for a moment divert him from his purpose, or throw him off his guard. he must approach with the purpose of winning him back to truth and the path of righteousness. hating the sin, but loving the sinner, he must hold on until the person has been saved or proved to be incorrigible, a manifest and unrepentant sinner. so much as to the manner--"with meekness and firmness." and are there any happy effects to be realized from the faithful performance of this duty? that is the last general thought to be presented, namely, the blessed consequences of christian reproof. the first happy effect is that it will free the christian who performs this duty from being partaker of others' sins, and will give him a peace of conscience which he cannot otherwise enjoy. god has solemnly warned us christians: "be ye not partakers of other men's sins." now that professing christian who fails to rebuke or reprove a brother whom he knows to be in fault, silently assents to that brother's sin. his conduct obviously shows that he either does not consider his brother as sinning at all, or that his fault is so trivial that it is not necessary to tell him of it. that is the inference which the erring brother himself draws. now we are, to some extent, the keepers of our brother's soul, and if we do not use the means and the influences which we might use to free him from his faults, god will hold us accountable, partakers, a portion of the guilt attaches to us. we may complain of this as hard if we choose, but this will not alter the case. there are two ways in which we can free ourselves from being partakers of other men's sins. the one is by living holy lives ourselves; the other, christian reproof to them for their faults. not only must our lives testify, but our lips. you would pardon the personal illustration. we were friends. six years did we occupy the same desk and room together. a sin was fastening itself upon him, the general word for it is "tippling," fancy drinking. i remonstrated with him, as talented a student as ever was. he has long fallen from the christian ministry, and his body lies in a drunkard's grave, one of the saddest experiences of my life. but one consolation,--i spoke to him words of christian reproof. would you be untarnished by the guilt of other men's sins, and blessed with a peace of conscience to be procured on no other terms, be faithful in the performance of this duty. a second happy effect of the faithful performance of this duty is that it will prevent the evil of talebearing and backbiting. a prevalent, giant evil this, also in some of our churches among christians. anything that would remedy this evil ought to be hailed with gladness. god has brought his authority to bear on it in the direct command: "thou shalt not go up and down in the land as a talebearer; thou shalt not bear false witness against thy neighbor." the lord jesus himself has laid down the law that christians are not permitted to talk about the faults of others till they have gone to them and told them their faults alone. how much this rule is regarded some of our consciences can testify. but let it be done, and you will see how talebearing and backbiting will cease; for either as you go to the erring brother or sister in the spirit in which reproof ought to be administered you will find, in not a few instances, that you were mistaken, that the person is not guilty in the matter, as you had supposed, and then, of course, you cannot go about speaking of his fault; or if you find that he is actually at fault to the extent that you thought he was, he will no doubt, on faithful reproof, make an apology, and then, with what face can you go about talking to others of his fault? if there is anything distressing, causing permanent estrangement, discord, and heart-burning, it is to take up evil reports against each other, circulate them without ever going to the person incriminated, and inquiring into the truth or falsehood of what is spread. and this devilish work will cease or become rare, and the calumniator will be regarded as doing the work of his father, the devil, if christians will faithfully perform the duty of reproof in the right spirit. to repeat,--if we have anything to say of a brother, let us say it first to him. let us say nothing in his absence that we should be afraid to utter in his presence. and when any one comes with an evil report against another, let us refuse to listen to him, unless he can assure us that he has said all that he is going to utter to the person whom it most concerns. it will check, prevent the evil of talebearing. and to mention briefly one other blessed effect,--it will promote a feeling of brotherliness and promote prosperity of the congregation. to speak to a delinquent brother, give him to understand that he is missed and doing amiss, is to give him to understand, at the same time, that he is thought of, that we should like to have him to be what his own conscience testifies he ought to be; and this consideration, kindly and firmly made, cannot but make him, if he is not past all correction, feel attracted and attached toward those who are concerned about him. to keep the unity of spirit in the bonds of peace, to banish prejudice, hatred, to promote and build up a strong, solid, permanent church-body in which the members cling to each other, christian reproof is a most valuable means. christian reproof is something which deeply concerns the spiritual life and growth of a congregation. to conclude: how far, christian brethren, have we been faithful to the admonition of the text? have you ever, since connected with this church, made one serious attempt to reclaim an erring brother or sister? there is, i know, a little of this spirit among us; may it prosper and grow, and the lord will surely give his blessing. amen. twenty-third sunday after trinity. and jesus sat over against the treasury, and beheld how the people cast money into the treasury. and many that were rich cast in much. and there came a certain poor widow, and she threw in two mites, which make a farthing. and he called unto him his disciples and saith unto them, verily, i say unto you, that this poor widow hath cast more in than all they which have cast into the treasury. for all they did cast in of their abundance; but she of her want did cast in all she had, even all her living.--_mark , - ._ the words just read from sacred story are the simple record of a pious deed performed more than a thousand years ago in the city of jerusalem. it speaks of a poor woman modestly putting in her contribution into the treasury of the temple. at the time to which the text refers the savior had just silenced the cavils and objections of the scribes and sadducees, as we heard in the gospel of to-day, and was remaining in the temple a few moments longer and taking his seat near the place where the people were wont to deposit their offerings. as he watched the multitudes surging to and fro and with his all-seeing eye scanned the various depositors placing their gifts into the receptacle, he had nothing to say. but when a poor widow came along, unnoticed and overlooked, as the artists generally picture her, with a little one at her side and an infant upon her breast, and drops in her insignificant coin of two paltry mites, there was something that broke the current of his thoughts, and calling his disciples, he directed their attention to the humble gift and the unpretentious offerer. though that gorgeous temple has long passed away, and the magnificent city is in ruins, that simple act of piety lives on, as fresh and beautiful as the moment of its performance. this sunday has been set aside in the course of the church-year for the consideration of christian beneficence. it is an eminently proper and legitimate topic, and one on which instruction and stirring up is needed the same as on any other. some think such sermons aside from the gospel, but that only shows how imperfect is their knowledge, and how important it is to bring the matter forth from the obscurity to which some would consign it. paul frequently introduces it into his doctrinal epistles. the savior himself embraced in it many of his discourses, and it is difficult to see how any christian minister is discharging his duty of faithfully and fully declaring the counsel of god to his people who fails betimes to give it a prominent place in his pulpit ministrations. let us regard as our theme this morning: _the widow's mite, an encouraging model of christian beneficence, observing_, _i, the motive why we should give_; _ii. the measure and proportion in which we should give_; _iii. the method how we should give_. may god bless the presentation of his word! first, the motive of giving. what prompted this poor widow to give? she had been worshiping in the temple, had witnessed the beautiful and inspiring services, had been edified by the instruction of god's word, her heart was warmed and stirred with appreciation for these spiritual blessings, and as she passes out with the throng and views the receptacle at the entrance, well knowing what it had been placed there for, she cannot resist, but under a sense of obligation, a strong feeling to reciprocate, and do something toward the maintenance of god's house, she draws forth two little coins and drops them in, then, more destitute of means, but richer in heart, proceeds on her way. and the like motives ought to prevail with us. we confess in the creed: "i believe that god has made me and all creatures, that he richly and daily provides me, that he defends me against all danger"; that jesus christ, our lord, has redeemed us lost and condemned creatures; that the holy ghost has called us by the gospel, enlightened us with his gifts, sanctifies and keeps us in the true faith; and for all that, what shall we render for god's gifts? his blessings are indeed always freely bestowed, without any merit or worthiness on our part; nevertheless, they call for gratitude, recognition, appreciation. and in consideration of gifts so unspeakable is any offering of gold, or frankincense, or myrrh too large? what ointment of spikenard too costly? the spirit of showing gratitude, as in the case of this widow, is one motive, and a most beautiful and god-honoring one, why we ought to give to him: the honor of his name and the spread and prosperity of his cause--in his temple. the other is this,--the sense of our obligation. he desires and commands us to do so. everywhere in the scripture of god do we find the matter of giving, especially for religious purposes, spoken of with commendation and inculcated as part of the very essence and life of true godliness, whether we look to the old testament or to the new testament, to prophets, apostles, or christ himself, the language is the same. "honor the lord with thy substance, and with the first fruits of all thine increase." "to do good and to communicate, forget not, for with such sacrifices god is well pleased." in to-day's gospel the lord plainly enough says: "render unto cæsar the things that are cæsar's, and unto god the things that are god's." in a certain sense it is all his, of course. "the earth is the lord's and the fullness thereof." the silver and the gold are his. but it belongs to his wisdom and providence to make us his stewards in the disposition of his, and in that disposition he lays down very emphatically the law: "render unto me the things that are mine." every penny that we possess is stamped with the divine image and superscription. he still sits over against the treasury, and observes what we are putting into the receptacle, whether we are giving unto him what it is our duty to give. these are, then, the motives,--gratefulness and dutifulness. and now as to the _measure_, the amount of christian giving--the how much. as we turn to the record, two parties are distinguished. the one wealthy.--"many," it says, "that were rich cast in much." that the rich should give and gave largely, and that this was the case not with a few, but with numbers of them, was to their honor, especially since the practice has never been common, experience showing that "many that are rich do not cast in much." and the other, indigent, the poor, selected by way of a specific example--a widow. the idea sometimes is that poor people ought not be asked to give. this is a mistake. poor people can give, and ought to give, out of their poverty, as well as rich people ought to give out of their riches. poor people can hurt themselves, and injure their souls, and prove themselves niggardly and illiberal by not giving just as well as rich people can. true, they cannot give as much as the more favored, in the actual amount of their gifts, but they _can_ give as much in proportion to their means. we often hear people say, if they were only rich, willingly would they contribute to every good cause, and munificent things would they do with their money. but all such charitable words and sentiments are just nothing. the thing is to give the gift of poverty, if poor, without being ashamed of it, and not to sentimentalize about the great things we would do if we were rich. the fact is that few people ever get rich, and if wealth increases, desires, styles of living, and general expenses increase with it, and the wealthy man has so many expenditures, so many demands to meet, so many drains upon him, that he is just about as poor in his riches as he was without them. this is the plain fact in the vast majority of cases. indeed, exceptions are very rare. it is, therefore, a mere matter of self-deception for people to talk how liberal they would be if they were rich. moreover, what are we coming to if we regard only the rich as under obligation to give? no! christian liberality is a thing for the poor as well as the rich, and for the most part facts prove that the poor are more liberal than the rich. to come back to our text: such were the donors our savior recognized, both poor and rich. let us note, furthermore, their contribution. while the rich gave much, the widow "threw in" only "two mites," which make a farthing, with us half a cent. it is easy to conceive what the givers themselves would think of their donations. the rich would be satisfied, imagining that they had done their duty, if not more than was required of them, while the poor widow would deem what she had done unworthy of notice, and, perhaps, felt ashamed to cast into the treasury such a mean trifle. others, too, who were lookers-on, had they known what the parties gave, would have extolled the one as prodigies of liberality, while they would have treated the other with neglect, or reproached her for giving what she could not afford. but how were those two mites viewed by him whose eyes were as a flame of fire, and who searcheth the reins and the hearts? "and he called unto him his disciples, and saith unto them, verily, i say unto you, that this poor widow hath cast more in than all they which have cast into the treasury. for all they did cast in of their abundance; but she of her want did cast in all she had, even all her living." at first this seems strange, and our lord could not mean that she had given more than all the others as to quantity, but more as to motive, more as to principle, more, relatively, as to their condition and her circumstances; more comparatively. these men had given much; they had done it of their abundance and superfluity, and could go home to houses filled with plenty, and to tables spread with delicacies, while she went home to a lonely apartment, and opening her cupboard, found little, and that the earning of her hard toil. what an encouragement this! and the less favored in this world's goods require it. we have known persons remaining away from the house of god--this house of god--because they could only appear in workday clothing, and others who have been prevented from meeting with the congregation because they felt that they could not do what was expected of them. let none such, however humble their condition, or limited their means, for a moment suppose that they are less regarded; let them beware of making the sad mistake that because they cannot do much, they are justified in doing nothing. the commendation of mary was: "she hath done what she could," whereas the condemnation of the unprofitable servant was that because he did not have ten talents, or five, he failed to trade with the one he did have. it's not the inability that god judges you by, but by the indisposition to do what you have. in the light of these two mites let us take heart, and do what dutifulness and gratitude would prompt us to do toward his temple, knowing that it is a small thing that we should be judged by any man's judgment, but that he that judges us is the lord. and, again, our lord's decision teaches us, in fact, seems to be the main inference to be drawn from the subject, that the rule with regard to liberality is proportion. these men gave "much" (much when the amount was considered, much according to their own opinion and their admirers); yet, was it much relatively? much compared with what others gave whose means were unspeakably less? what self-denial was there connected with it? "charity," an old commentator remarks to these words of our text, "is to be judged of, not by what is given, but by what is left." these men gave of their abundance. they never felt it. true benevolence feels it. the widow did feel it; and many, i take it, among us feel it in the sacrifice of self-decoration, self-gratification, when they put their contribution into the plate in regular service, and occasionally a special donation, as on the day of humiliation and prayer and church anniversary. that is the right kind of benevolence that feels it; those are the coins that count in god's treasury which have, as they ring in the basket, a piece of ourselves attached to them, stand for self-denial; that gives them their highest value,--not merely the , , or stamped upon them. let each of the assembly here worshiping examine himself accordingly. there is no law in the case. christianity does not tax, coerce, dictate how much in exact proportion to your income and means you ought to give. it is not for you to tell me how much i am to do for god and church, nor for me to tell you. that is my business and yours, left to us individually. only this are we to observe: all are expected to give, and all who are really touched with the spirit of christ and true religion give and will give, and it is for them to give in proportion as god has blessed them. giving is a thing of character, which, like every other, must grow little by little, more by more, until through diligent practice and repeated acts it becomes a habit. to give once in a while, impulsively, as one is moved by this or that plea, is good enough, but far more fruitful and blessed is systematic giving, however small the amount be at a time. the plan which has god's authority, and which has borne the most encouraging results, is the one which st. paul has laid down in cor. : "on the first day of the week," on sunday, when men's thoughts are turned from earth to heaven, from the things of this world to the next, when god's unspeakable gift is brought to our mind and our duties to the good lord, then "let every one of you lay by him in store as the lord hath prospered him." to aid you in doing that, the system of envelopes has been introduced. the idea has never been to burden any one, to tax any one, or to prescribe to any one, but to present an easy and secure method for collecting what each one, in conscience and calmness, might consider his or her proper gift to the lord and his treasury. the very boxes bear that name, "the lord's treasury," and i hope that each time as you scan the words you will think of the "widow's mites." nor do we have any reason to be dissatisfied with results. the waters that flow down the great niagara with such rush and roar, and then sweep onward in deep majesty to the ocean are formed by countless brooks and rills and trickling streamlets and melting snows and little raindrops, and so the results that have all wrought for our congregation, and the amount upon which it is still largely dependent, comes from the small contributions of our members, regularly and systematically given. in view of the fact that a large indebtedness rests upon us, i feel warranted to bring this matter before you in the pulpit, asking for a faithful continuation of the plan. "the widow's two mites"--what grand services they have accomplished, what an immense harvest of good they have brought forth to the whole world. remembering how his all-seeing eye still scans the church receptacle, let us not allow selfishness, avarice, and a carnal greed to hinder what conscience dictates; rather let us strive to secure this commendation which this poor widow received, and be blessed in our deeds. amen. humiliation and prayer sunday. tekel: thou art weighed in the balances, and art found wanting.--_dan. , _. the words of our text connect with an account of old testament story which, if once heard, is never forgotten. the place was babylon, a city so vast in extent that after its capture it was three days before the fact was known all over it. the scene was in the royal palace, a marvelous structure within the walls of which were the famous "hanging gardens," which the world has agreed to number among its "seven great wonders." there, in the most sumptuous of all his banquet halls, at a table groaning with the burdens of massive plate and the rarest and richest of viands and wines, reclined the proud and voluptuous king of babylon, belshazzar. around him reclined a thousand of his lords and the fairest women of his harem. a more magnificent banquet was never given or enjoyed. golden lamps, suspended from a ceiling, paneled with ivory and pearl, shed soft luster on walls pillared with statues, on a floor paved with alabaster, and carpeted with richest rugs from the looms of india, on couches mounted with silver and cushioned with velvet, on illustrious princes, gorgeous costumes, in the most bewildering splendor, whilst over it all floated the sweet strains of music and song. every heart in that glittering company was wild with delight. no one seemed troubled with care. in the midst of the feasting an impious deed suggests itself to the king's mind. calling a servant, he orders him to bring the golden and silver vessels which his grandfather, nebuchadnezzar, had carried away from god's altar in jerusalem. they were brought and placed before him in a glittering row. they had been consecrated to the service of god centuries before, and had never been put to any common use. for any man to use them, unless he were a heavenly-appointed priest serving at the altar of jehovah, would be sacrilege of the most damning kind, belshazzar knew that, but he was resolved to insult jehovah in the presence of that great company, and so, at his command, those consecrated vessels were filled with intoxicating drink, and he and his princes, and his wives and his concubines, drank from them, amid profane jests and ridicule, to the health of the god of babylon, whose images of gold, silver, brass, and stone adorned the hall where the wild revel was held. suddenly a cry of agony is heard. there sat belshazzar, pale as marble, pointing to an object on the wall. with horror unutterable they look and see the fingers of a human hand slowly tracing a style across the wall,--that was all that was visible. the pen and hand vanished, and nothing remained but the writing. at that the banqueters stared, transfixed with speechless terror. no one in that drunken crowd was able to read it, until daniel, the lord's prophet, was summoned. this was the inscription: "mene, mene, tekel, upharsin." the prophet gave their hidden meaning: "mene: god has numbered thy kingdom and finished it. tekel: thou art weighed in the balances, and art found wanting. upharsin: thy kingdom is divided, and given to the medes and persians." and so it was. that very night, by an underground channel, darius the mede entered the city of babylon, and belshazzar was hewn to pieces. and is there nothing in this piece of ancient history, transferred to god's book and interpreted by god's prophet, that has value and application to us? is not everything that we find recorded in the scripture written for our learning, our warning? those four words, and particularly, the one chosen for our immediate devotion, "tekel," has it no spiritual warning for us? we have met this morning for that very purpose--to weigh ourselves. fifty-two sundays--another year of grace has come and has departed in the church calendar--we are invited to solemn retrospect and thoughtful review, to consider what report we have to make. let us, then, honestly and conscientiously, address ourselves to it on the basis of the text, and may god's holy spirit touch your hearts and solemnize your minds! "tekel: thou art weighed in the balances." we all know what a balance is, a pair of scales. the beam is suspended exactly in the middle. the two arms are equal, and supplied with a pan, not to differ by a hair's thickness. if equal weights are placed in the two pans, the beam rests perfectly level. such is god's balance. it is sensitive to the last degree. it weighs men's acts; it weighs men's words; it weighs men's thoughts; it weighs men's characters. it weighs them accurately, and every weight is set down in the book of divine memory. at the judgment on that great day that book will be opened, and every one shall be judged out of those things which are written in the book, according to their works. ask you me the name of god's balances, i answer: justice,--that's god's balance. but in weighing there are two scales. on the one pan is placed that which is weighed, and in the other that against which it is weighed, the standard, the weight. and so god, in weighing man, uses weights which have been tested by a perfect standard. conscience is such a weight, that "still, small voice" which speaks to you out of your own soul, that forceful monitor in your breast, that weighs against your acts and words and thoughts, excusing or else accusing you, from whose troubling thoughts you cannot escape, and which, as the saying is, makes cowards of us all. conscience--that's one. another, heavier than the first--for it is made out of stone--we recognize at once: god's ten commandments, a holy standard. "thou shalt have no other gods before me," reads the first line, and we know that means that an idolater is not he alone who bows down to rocks and stones; whosoever worships self in greed or manner, or bestows supreme regard for anything short of the true and only god, sets up an idol and is an idolater. and so he is not the only murderer, according to the sense and spirit of these tables, who has killed a fellow-mortal, but he already that hateth his brother, that indulges the malicious feeling, the revengeful desire. nor is he the only lewd man who has given himself to lewdness, but according to this sixth line on that measure, the impure thought, the sensual look, and the cherished unchaste hope already fix the guilt of adultery. we observe, then, it is an exact weight, and so if all that a man has thought and said and done is up to the standard, the beam hangs level, and the divine face of the weigher is wreathed with smiles. if not, the judge frowns, and from his lips issues the verdict: "wanting!" the third weight that god employs when he wishes to learn the avoirdupois of your soul is opportunity. into one scale he puts the man's character and life; into the other he puts all the opportunities which he has enjoyed for getting and doing good. that includes such things as these: godly parents, godly example, a christian school, confirmation, the preaching of the true and pure gospel, the faithful ministry of the word and sacraments. it includes bereavements, disappointments, startling events of providence, losses of health, fortune, family, all of which were to direct you nearer to god. it includes every example of holy living which you have witnessed, every occasion presented you to glorify your master and bless your fellow-men. all these and such like opportunities, impulses, and impressions to move the soul and bring it into saving harmony with god, make up the sum of his opportunities, and if the weight of what the man has done and is, equals the sum of all these opportunities, it is well; if otherwise, god's scale goes up, and the sentence is: "wanting!" and one more weight must be named. we shall not dwell lengthily upon it, for we can all see it so conveniently. it lies before me. let us take it and put it into the pan of the scales--the bible; as your savior says: "ye have moses and the prophets,--ye have the evangelists and apostles,--hear ye them." that is your standard, your measure, placed against you; by its precepts you shall be weighed. and now let us proceed to put something into the other side of the scale to counterbalance, and watch the result. let us judge in the light of conscience, god's law, our opportunities, and the lord's bible, our beloved congregation. they tell us that knowledge of one's self is one of the hardest and most unpleasant attainments, but the most needful and most salutary for all that. weighing ourselves, what report have these fifty-two sundays to give of our congregation as a whole and of you, my dear member, as an individual? how has it been with the worship, the attendance at services? nothing to boast of, in most cases something to be ashamed of. some are hovering near the verge of church discipline for their laxity and deficiency; particularly does this pertain to the male portion of the flock. "thou shalt sanctify the holyday," reads the third and unalterable command of their god, yet months pass at a time, and their face appears not in the assembly of the worshipers. but for the visitors and strangers, especially at the evening services, these pews would be deplorably depleted. others come with a commendable degree of regularity, but is there participation in the services and punctuality in arriving? do not the hymns drag along at times so dull and spiritless because many never open their lips? how listless and devotionless the hearers betimes appear, their eyes roaming about elsewhere, and even closing in sleep. remember every attendance is weighed in the balance. occasions when every member ought to regard it a loss to be absent, like pentecost, reformation, easter, church dedication, little increase in the audience is noted. announce a particular topic for the following sunday, and it would seem as if some deliberately stay away. o what a poor thing it must appear in the case of the average christian, of the most of us! is it much different--to take up another point--with our partaking of the lord's supper? what drudgery, what shrinking and hesitancy with regard to the sacred feast! the lord says: "this do, as oft as ye drink it, in remembrance of me." paul the apostle directs: "as oft as ye eat this bread and drink this cup." luther, in his preface to the small catechism, thus interprets this "oft:" "if a person does not seek nor desire the lord's supper at least some four times a year, it is to be feared that he despises the sacrament, and is not a christian." weighed in this balance, what shall we say of our communion table? how many times have you gone in these twelve months, these fifty-two sundays? observe the handwriting on the wall! read those letters: "wanting," and ask yourself, does that mean me? but permit me to pass briefly to an examination of your hearts and your homes. have you grown in grace and in the knowledge of your lord and savior? do the fruits of your discipleship abound in greater liberality and activity? do you read god's word at home, say grace at table, have family devotion? are you increasingly imbibing and personifying the temper of your religion in the control of your passion, in the subduing of your pride, in the cultivating of a forgiving spirit? do you pray thoughtfully, regularly, cheerfully? for you to live--is it christ? as you grow in age, do you grow in heavenly-mindedness, draw closer to your god? to serve the lord, to speak for him, is this your delight? i need not press these inquiries. with each one of you the scale takes an upward turn, and i hear you saying with sighing of heart: "enter not into judgment with thy servant, o lord," for this servant is wanting, _wanting_. and what is to be done, with the scales always rising higher and higher and striking the very beam? first of all, repent; learn to understand and acknowledge your dismal condition. that was the fault with belshazzar--his security and vain confidence; as god said to him through daniel: "o belshazzar, thou hast not humbled thine heart, but hast lifted up thyself against the lord of heaven." therefore, in the dust with thee! let ours be the publican's cry: "god be merciful to me, a sinner!" "if thou, o lord, shouldst mark iniquity, o lord, who shall stand?" with the balances suspended, god's law, god's bible, conscience, against us, repentance, conviction and confession of sin, is the first thing required of you. but that alone would lead to despair. dear hearer, observe the scales as they are held by the stern and just hand of divine justice, the one down, the other with man's soul, asking for mercy. behold, another hand appears. it is a soft, delicate hand; in its palm is a wound, from that wound there oozes out a drop of blood upon the weighed and wanting soul. instantly the scales go down, till the beam hands are evenly poised, and a voice is heard: "the blood of jesus christ cleanseth us from all sin." faith in that blood, belief in christ jesus, your savior, is the next thing necessary. and the last is renewed consecration, earnest, honest resolve with god's help to do better, firm determination that the incoming year of grace shall be characterized by a brightening of faith, an advance in holiness, a progress in all lines that grace a follower of christ, that it find you at its close a more intelligent, a more humble, a more sanctified christian than to-day. beloved, cast another look at the handwriting on the wall, lest it be written against you on the day of judgment. repent, believe in christ, amend--in this may god help us! amen. reformation. his foundation is in the holy mountains. the lord loveth the gates of zion more than all the dwellings of jacob. glorious things are spoken of thee, o city of god. selah.--_ps. , - ._ the history of the christian church may be expressed in three words--formation, deformation, and reformation. the first period begins with the story of the shepherds on bethlehem's plains on christmas night years ago, and ended with the establishment of the church in cultured europe and asia and africa. as we pass the main occurrences of that first epoch of its formation, before our mind's eye, we see how the infant cause of christ spreads from jerusalem round about to the surrounding countries, conquering and to conquer. see how in her course of advancement she meets with opposition the fiercest and bloodiest; see how the blood of her children wets the sands of the amphitheater, and how their bones are crushed by the lions and wild animals of the arena, whilst the ashes of thousands of others strew the funeral pile upon which they died praying, "lord jesus, receive my spirit." those were the days of persecution, when the church was despised and rejected of men. and yet, in the indestructibility of her life she overcame that opposition. yea, as one said, "the very blood of the martyrs was the seed grain of her progress." before the preaching of christ fadeth the glories of heathenism, and where once stood in splendid magnificence the pagan temples of heathenish paganism was placed in its simple and sublime beauty the cross. the galilean, the carpenter's son, god's son, had conquered. the church, in a word, had been established. and then the view changes. a new period begins. across the face of this period there is written in all directions one word. that word is _rome_. it is rome at the altar swinging the censer, rome on the battlefield wielding the sword; it is rome in the councils of kings, and rome in the judge's seat; it is rome in the professor's chair, and rome in the children's nursery; it is rome in the market stall telling what to sell, and rome in the kitchen telling people what to eat and drink. it is rome first, last, and all the time. at rome, styled the holy city, the mistress of the world, sat a triple-crowned dictator. princes kissed his feet, and held the stirrups for him as he mounted his bediamoned horse. an emperor stands barefoot in the snow of his courtyard suing for forgiveness because he had dared to govern without his sanction, whilst his clergy, monks without number, swarmed in every place, all sworn to stand by him on peril of salvation, and themselves guarded from all reach of law for any crime they may commit. gigantic, powerful, proud, wicked and wanton, haughty rome, drunk with shocking abomination! that is the second period, the era of deformation. once more the view changes: antichrist--for none else is the pope--is assailed by a poor, unknown monk in far-away saxony. "who minds a monk? 'tis nothing." but, lo, the monk towers like a giant, and german princes are by his side, while a nation hangs on his lips. tidings of great joy, like once from bethlehem's plains, are again spreading from the little town of wittenberg on the banks of the elbe. ninety-five theses nailed up by that monk against the church-door on the eve of october , , are borne on the wings of the wind. how they talk about them in london, now in copenhagen, now in the streets of jerusalem. men, women, youths, fearlessly give the lie to the priest whom they had dreaded too much before. rome startled; she would use her old force. she would suppress the new teaching, which was nothing but the old truth repeated again. of no avail! "she's judged. the deed is done." the lord has smitten antichrist with the breath of his mouth. the world is enjoying once more the pure and abundant gospel preaching. a new life is upon the nations. the church has entered upon another epoch. we call it the period of the reformation. it is the topic of our concern and gathering to-day. and in order that we may duly grasp its meaning and appreciate its blessing, let us observe, on the basis of our text, _the glory of the lutheran reformation and church_. that glory is threefold: _i. a glory of foundation_; _ii. a glory of possession_; _iii. a glory of prospect_. and may god help us understand and appreciate! first, a glory of _foundation_. the psalmist, referring to the old testament church, speaks of its foundation. so, too, the new testament church has its foundation. "other foundation can no man lay," writes the apostle, "than that is laid, which is jesus christ," the son of god, god himself. the work of redemption which he came into this world to perform is the foundation of our religion, our church. what our children learn from their catechism: "i believe that jesus christ, true god, begotten of the father from eternity, and also true man, born of the virgin mary, is my lord, who has redeemed me, a lost and condemned creature, purchased and won me from all sins, from death and from the power of the devil,"--that is the heart and marrow of our faith, its foundation. this was the point luther made in those ninety-five theses and in all the teachings, preaching, and writing that he did ever afterwards. but does not the church of rome believe that too? my dear hearer, accompany me in spirit to one of their places of worship. it matters not in what direction we go, they are plentiful everywhere. we enter. our protestant eye looks for the savior. thank god he is still there. but what means that statue at his side--whose is it? francis de sales, st. anthony of padua, st. vincent, st. anna, st. elizabeth. have they forgotten the first commandment which says: "thou shalt not make unto thee any graven image, or any likeness to bow thyself down to them"? we look upon the assembled worshipers. what is it that they are holding in their hands, busily twisting the beads while their lips move in devotion? "hail, mary," they pray, "mother of god, queen of heaven." why not christ?--for there is only one mediator between god and man, the man christ jesus. as we stand there in observation amid the striking of little gongs, there enters, gorgeously arrayed, a priest. "why a priest?" we, in the new testament, according to the bible, know of only one priest, and that is he of whom the apostle says: "such an high priest became us who is holy, harmless, undefiled, separate from sinners." what does the priest do? he is offering sacrifice, in an unbloody manner, for the sins of the people. they call it "mass." but does not the bible teach that "by one sacrifice," _viz._, by his sacrifice upon golgotha, "christ hath forever perfected them that are sanctified"? why, then, this mass? do they think they can, as they claim, improve upon, perfect, that propitiatory sacrifice? or, while we are en route, let us transfer ourselves in spirit a little further; let us go for a few moments to rome. there sits a man whom they style "holy father." god's word says: "ye shall call no man in religion your father nor master upon earth. one is your father," even he who is in heaven. "one is your master--" christ. this man at rome claims that he is the vicar of christ upon earth, with power to rule both the church and the world. but, says christ, "my kingdom is not of this world," and i, even i, am its only head. and not only so, but in how many innumerable ways does this man at rome contradict christ! thus: christ, through his spirit, says: a bishop, a minister, ought to be the "husband of one wife." "the husband of no wife," contradicts the pope. "it is a great wrong for a priest to marry." "abstaining from meats," forbidding people to eat what they choose and at any time they choose, is "a doctrine of the devil," says christ through his spirit. "it is a sin to eat meat on friday and throughout lent," says the pope. "you must diligently pray and liberally pay, and then shall the souls of your beloved ones come out of purgatory." there is no such place, is the teaching of christ, for instance, when he spoke to the thief on the cross: "to-day shalt thou be with me in paradise." "i have redeemed you with my holy, precious blood and with my innocent suffering and death." let your only hope and constant prayer be: jesus, thy blood and righteousness my beauty are, my glorious dress. 'midst flaming worlds, in these arrayed, with joy shall i lift up my head. "not so," says the pope. "heaven and salvation do not depend only upon what christ has done, but much depends upon what _you_ have done." "if any one saith," so reads the decree of rome, "that we are justified, saved, by faith alone, let him be anathema--cursed." your good works must help along. it is only as you do _this_ and give _that_, buy indulgences, pay for some holy candles, appropriate of your earnings an adequate amount to the church, remember it in your last will and testament, and set apart a certain sum for the reading of mass,--it is only thus that you can expect to die in peace and your soul find its way to heaven. now, beloved, we leave it to the smallest child--is this making christ the foundation? and it was against this that luther protested in the ninety-five theses which he nailed up years ago; and it is against this that we would raise our voices and pen. jesus christ and his work of redemption--he shall be our foundation. "ave marias?" no! saints and popes? no! all hail the power of jesus' name, let angels prostrate fall. bring forth the royal diadem and crown him lord of all. again, our church not only glories in its foundation, but likewise in its _possessions_. and what does it possess? look upon the imposing churches and cathedrals of rome, those stupendous hospitals and institutions of one kind and another. what wealth of property, what revenues and revenues of silver and gold! who will dispute that rome is rich, possesses much? but since when are silver and gold and splendid edifices the marks of the church? if those things constituted true churchliness, then none would have been more despicable than the early christians, for they had no churches and worshiped in catacombs and the recesses of darkest forests. if pompous ceremonies and spectacular display and strains of fine music stand for the worship of god, the same might be seen and heard in jewish temples. over against this, what possessions does our church glory in? to mention a few. open before us lies this holy book, god's book, accessible to all, inviting examination and study of its sacred pages, and that in a language not foreign, latin, greek, or hebrew, but intelligible to all its hearers and readers. rome would not so have it. it forbids its reading, and calls it a dangerous book. it adds to its infallible teachings the traditions of men, and wants all its pages read through the eye-glasses of the pope. it has always been, and still is, to them an "unknown" book. you have, perchance, already seen the picture, quite familiar, which, beneath the title "caught," represents an aged man and his little grandchild reading the bible while some soldiers are seen entering the room to arrest them. the story that connects with it is this: philip the second of spain and the netherlands had sworn the pope that no protestant should be allowed to live in his provinces. in a little town in holland lived a good old man with his grandchild bertha, who had become believers in the doctrines of the reformation, and since the bible was forbidden to be read and everywhere taken from the people, the only time for them to strengthen themselves with its sacred contents was the dead of night. they were just reading the fifth chapter of matthew, wherein occur the words: "blessed are they which are persecuted for righteousness' sake, for theirs is the kingdom of heaven," when a rough knock on the door tells them that the roman spies had discovered them. "grandfather," cries the child, "we are caught." "yes, my child. god's hour seems at hand." and it was. the next moment the axes of the soldiers had battered down the door; the bible was seized and burned, the aged man and his little granddaughter were hurried off to prison, and were tortured and afterward stretched on the rack until they died amid horrible pain. that is rome's attitude toward the bible. thank god, then, for this blessed possession, a free bible, which we read everywhere and at all times. then, too, there is the blessed sacrament, not in its mutilated shape, the lay people deprived of the cup, but in both species. we possess that. furthermore, our services. take those stately and sublime hymns that are the inspiration and comfort of a protestant christian. the romish church knows them not, the people do not sing at their services. they are deprived of that. then, when we pray--what a possession, the privilege of free, unlimited, and direct access to god's throne, without the intercession and intervention of priests and patron saints, but according to christ's invitation and commandment: "come unto me, all ye that labor and are heavy laden, and i will give you rest." here, then, are a few of the many blessings we glory in, wrought and brought back to us through the lutheran reformation, and for which on this day we thank and praise god. and now a few words yet as to the third part mentioned, the glory of _prospect_.--when luther closed his eyes, our haughty enemies predicted the death of the lutheran church. as a romish priest once said to a lutheran peasant, "with your church it will soon be 'matthaei am letzten,'" that is, matthew the last, which is a german expression meaning, "things will soon be at an end with you." the peasant remarked, since he was acquainted with his bible, "that's splendid!" in matthew, the last chapter and the last verse, our savior says: "lo, i am with you alway, even unto the end of the world." our church has come to stay, for it is christ's church, and the gates of hell shall not prevail against that. great in membership, numbering millions of souls, spread throughout every people and nation, her faith proclaimed in nearly every dialect and tongue of earth, great is her prospect. take it in this land of ours. men are awakening more and more to an appreciation of her history and progress and power. in this age of unsettling of creeds and of abandonment of time-honored convictions, in the age of sensationalism and of pulpits which have no messages, except those of political and sociological interest, the old church of the reformation stands where she ever stood. mr. roosevelt remarked while he was president of the united states: "the lutheran church is of very great power numerically and through the intelligence and thrift of its members; but it will grow steadily to even greater power. it is destined to be one of the two or three greatest in the united states." if, then, to conclude, any of you have been ashamed of her, apologized for being lutherans, perchance even been casting their eyes in other directions for church-fellowship, if any of us have not been as loyal as we ought to have been, neglected her glorious possessions, indifferent to the high blessings she affords in word and sacrament and services, let him and her reflect and amend. may it be our heartfelt conviction and determination:-- my church, my church, my dear old church! i love her ancient name, and god forbid a child of hers should ever do her shame. her mother-care i'll ever share, her child i am alone, till he who gave me to her arms shall call me to his own. amen. none the augsburg confession the confession of faith: which was submitted to his imperial majesty charles v at the diet of augsburg in the year by philip melanchthon, - preface to the emperor charles v. most invincible emperor, caesar augustus, most clement lord: inasmuch as your imperial majesty has summoned a diet of the empire here at augsburg to deliberate concerning measures against the turk, that most atrocious, hereditary, and ancient enemy of the christian name and religion, in what way, namely, effectually to withstand his furor and assaults by strong and lasting military provision; and then also concerning dissensions in the matter of our holy religion and christian faith, that in this matter of religion the opinions and judgments of the parties might be heard in each other's presence; and considered and weighed among ourselves in mutual charity, leniency, and kindness, in order that, after the removal and correction of such things as have been treated and understood in a different manner in the writings on either side, these matters may be settled and brought back to one simple truth and christian concord, that for the future one pure and true religion may be embraced and maintained by us, that as we all are under one christ and do battle under him, so we may be able also to live in unity and concord in the one christian church. and inasmuch as we, the undersigned elector and princes, with others joined with us, have been called to the aforesaid diet the same as the other electors, princes, and estates, in obedient compliance with the imperial mandate, we have promptly come to augsburg, and--what we do not mean to say as boasting--we were among the first to be here. accordingly, since even here at augsburg at the very beginning of the diet, your imperial majesty caused to be proposed to the electors, princes, and other estates of the empire, amongst other things, that the several estates of the empire, on the strength of the imperial edict, should set forth and submit their opinions and judgments in the german and the latin language, and since on the ensuing wednesday, answer was given to your imperial majesty, after due deliberation, that we would submit the articles of our confession for our side on next wednesday, therefore, in obedience to your imperial majesty's wishes, we offer, in this matter of religion, the confession of our preachers and of ourselves, showing what manner of doctrine from the holy scriptures and the pure word of god has been up to this time set forth in our lands, dukedoms, dominions, and cities, and taught in our churches. and if the other electors, princes, and estates of the empire will, according to the said imperial proposition, present similar writings, to wit, in latin and german, giving their opinions in this matter of religion, we, with the princes and friends aforesaid, here before your imperial majesty, our most clement lord are prepared to confer amicably concerning all possible ways and means, in order that we may come together, as far as this may be honorably done, and, the matter between us on both sides being peacefully discussed without offensive strife, the dissension, by god's help, may be done away and brought back to one true accordant religion; for as we all are under one christ and do battle under him, we ought to confess the one christ, after the tenor of your imperial majesty's edict, and everything ought to be conducted according to the truth of god; and this it is what, with most fervent prayers, we entreat of god. however, as regards the rest of the electors, princes, and estates, who constitute the other part, if no progress should be made, nor some result be attained by this treatment of the cause of religion after the manner in which your imperial majesty has wisely held that it should be dealt with and treated namely, by such mutual presentation of writings and calm conferring together among ourselves, we at least leave with you a clear testimony, that we here in no wise are holding back from anything that could bring about christian concord,--such as could be effected with god and a good conscience,--as also your imperial majesty and, next, the other electors and estates of the empire, and all who are moved by sincere love and zeal for religion, and who will give an impartial hearing to this matter, will graciously deign to take notice and to understand this from this confession of ours and of our associates. your imperial majesty also, not only once but often, graciously signified to the electors princes, and estates of the empire, and at the diet of spires held a. d. , according to the form of your imperial instruction and commission given and prescribed, caused it to be stated and publicly proclaimed that your majesty, in dealing with this matter of religion, for certain reasons which were alleged in your majesty's name, was not willing to decide and could not determine anything, but that your majesty would diligently use your majesty's office with the roman pontiff for the convening of a general council. the same matter was thus publicly set forth at greater length a year ago at the last diet which met at spires. there your imperial majesty, through his highness ferdinand, king of bohemia and hungary, our friend and clement lord, as well as through the orator and imperial commissioners caused this, among other things, to be submitted: that your imperial majesty had taken notice of; and pondered, the resolution of your majesty's representative in the empire, and of the president and imperial counselors, and the legates from other estates convened at ratisbon, concerning the calling of a council, and that your imperial majesty also judged it to be expedient to convene a council; and that your imperial majesty did not doubt the roman pontiff could be induced to hold a general council, because the matters to be adjusted between your imperial majesty and the roman pontiff were nearing agreement and christian reconciliation; therefore your imperial majesty himself signified that he would endeavor to secure the said chief pontiff's consent for convening, together with your imperial majesty such general council, to be published as soon as possible by letters that were to be sent out. if the outcome, therefore, should be such that the differences between us and the other parties in the matter of religion should not be amicably and in charity settled, then here, before your imperial majesty we make the offer in all obedience, in addition to what we have already done, that we will all appear and defend our cause in such a general, free christian council, for the convening of which there has always been accordant action and agreement of votes in all the imperial diets held during your majesty's reign, on the part of the electors, princes, and other estates of the empire. to the assembly of this general council, and at the same time to your imperial majesty, we have, even before this, in due manner and form of law, addressed ourselves and made appeal in this matter, by far the greatest and gravest. to this appeal, both to your imperial majesty and to a council, we still adhere; neither do we intend nor would it be possible for us, to relinquish it by this or any other document, unless the matter between us and the other side, according to the tenor of the latest imperial citation should be amicably and charitably settled, allayed, and brought to christian concord; and regarding this we even here solemnly and publicly testify. article i: of god. our churches, with common consent, do teach that the decree of the council of nicaea concerning the unity of the divine essence and concerning the three persons, is true and to be believed without any doubting; that is to say, there is one divine essence which is called and which is god: eternal, without body, without parts, of infinite power, wisdom, and goodness, the maker and preserver of all things, visible and invisible; and yet there are three persons, of the same essence and power, who also are coeternal, the father the son, and the holy ghost. and the term "person" they use as the fathers have used it, to signify, not a part or quality in another, but that which subsists of itself. they condemn all heresies which have sprung up against this article, as the manichaeans, who assumed two principles, one good and the other evil--also the valentinians, arians, eunomians, mohammedans, and all such. they condemn also the samosatenes, old and new, who, contending that there is but one person, sophistically and impiously argue that the word and the holy ghost are not distinct persons, but that "word" signifies a spoken word, and "spirit" signifies motion created in things. article ii: of original sin. also they teach that since the fall of adam all men begotten in the natural way are born with sin, that is, without the fear of god, without trust in god, and with concupiscence; and that this disease, or vice of origin, is truly sin, even now condemning and bringing eternal death upon those not born again through baptism and the holy ghost. they condemn the pelagians and others who deny that original depravity is sin, and who, to obscure the glory of christ's merit and benefits, argue that man can be justified before god by his own strength and reason. article iii: of the son of god. also they teach that the word, that is, the son of god, did assume the human nature in the womb of the blessed virgin mary, so that there are two natures, the divine and the human, inseparably enjoined in one person, one christ, true god and true man, who was born of the virgin mary, truly suffered, was crucified, dead, and buried, that he might reconcile the father unto us, and be a sacrifice, not only for original guilt, but also for all actual sins of men. he also descended into hell, and truly rose again the third day; afterward he ascended into heaven that he might sit on the right hand of the father, and forever reign and have dominion over all creatures, and sanctify them that believe in him, by sending the holy ghost into their hearts, to rule, comfort, and quicken them, and to defend them against the devil and the power of sin. the same christ shall openly come again to judge the quick and the dead, etc., according to the apostles' creed. article iv: of justification. also they teach that men cannot be justified before god by their own strength, merits, or works, but are freely justified for christ's sake, through faith, when they believe that they are received into favor, and that their sins are forgiven for christ's sake, who, by his death, has made satisfaction for our sins. this faith god imputes for righteousness in his sight. rom. and . article v: of the ministry. that we may obtain this faith, the ministry of teaching the gospel and administering the sacraments was instituted. for through the word and sacraments, as through instruments, the holy ghost is given, who works faith; where and when it pleases god, in them that hear the gospel, to wit, that god, not for our own merits, but for christ's sake, justifies those who believe that they are received into grace for christ's sake. they condemn the anabaptists and others who think that the holy ghost comes to men without the external word, through their own preparations and works. article vi: of new obedience. also they teach that this faith is bound to bring forth good fruits, and that it is necessary to do good works commanded by god, because of god's will, but that we should not rely on those works to merit justification before god. for remission of sins and justification is apprehended by faith, as also the voice of christ attests: when ye shall have done all these things, say: we are unprofitable servants. luke , . the same is also taught by the fathers. for ambrose says: it is ordained of god that he who believes in christ is saved, freely receiving remission of sins, without works, by faith alone. article vii: of the church. also they teach that one holy church is to continue forever. the church is the congregation of saints, in which the gospel is rightly taught and the sacraments are rightly administered. and to the true unity of the church it is enough to agree concerning the doctrine of the gospel and the administration of the sacraments. nor is it necessary that human traditions, that is, rites or ceremonies, instituted by men, should be everywhere alike. as paul says: one faith, one baptism, one god and father of all, etc. eph. , . . article viii: what the church is. although the church properly is the congregation of saints and true believers, nevertheless, since in this life many hypocrites and evil persons are mingled therewith, it is lawful to use sacraments administered by evil men, according to the saying of christ: the scribes and the pharisees sit in moses' seat, etc. matt. , . both the sacraments and word are effectual by reason of the institution and commandment of christ, notwithstanding they be administered by evil men. they condemn the donatists, and such like, who denied it to be lawful to use the ministry of evil men in the church, and who thought the ministry of evil men to be unprofitable and of none effect. article ix: of baptism. of baptism they teach that it is necessary to salvation, and that through baptism is offered the grace of god, and that children are to be baptized who, being offered to god through baptism are received into god's grace. they condemn the anabaptists, who reject the baptism of children, and say that children are saved without baptism. article x: of the lord's supper. of the supper of the lord they teach that the body and blood of christ are truly present, and are distributed to those who eat the supper of the lord; and they reject those that teach otherwise. article xi: of confession. of confession they teach that private absolution ought to be retained in the churches, although in confession an enumeration of all sins is not necessary. for it is impossible according to the psalm: who can understand his errors? ps. , . article xii: of repentance. of repentance they teach that for those who have fallen after baptism there is remission of sins whenever they are converted and that the church ought to impart absolution to those thus returning to repentance. now, repentance consists properly of these two parts: one is contrition, that is, terrors smiting the conscience through the knowledge of sin; the other is faith, which is born of the gospel, or of absolution, and believes that for christ's sake, sins are forgiven, comforts the conscience, and delivers it from terrors. then good works are bound to follow, which are the fruits of repentance. they condemn the anabaptists, who deny that those once justified can lose the holy ghost. also those who contend that some may attain to such perfection in this life that they cannot sin. the novatians also are condemned, who would not absolve such as had fallen after baptism, though they returned to repentance. they also are rejected who do not teach that remission of sins comes through faith but command us to merit grace through satisfactions of our own. article xiii: of the use of the sacraments. of the use of the sacraments they teach that the sacraments were ordained, not only to be marks of profession among men, but rather to be signs and testimonies of the will of god toward us, instituted to awaken and confirm faith in those who use them. wherefore we must so use the sacraments that faith be added to believe the promises which are offered and set forth through the sacraments. they therefore condemn those who teach that the sacraments justify by the outward act, and who do not teach that, in the use of the sacraments, faith which believes that sins are forgiven, is required. article xiv: of ecclesiastical order. of ecclesiastical order they teach that no one should publicly teach in the church or administer the sacraments unless he be regularly called. article xv: of ecclesiastical usages. of usages in the church they teach that those ought to be observed which may be observed without sin, and which are profitable unto tranquillity and good order in the church, as particular holy-days, festivals, and the like. nevertheless, concerning such things men are admonished that consciences are not to be burdened, as though such observance was necessary to salvation. they are admonished also that human traditions instituted to propitiate god, to merit grace, and to make satisfaction for sins, are opposed to the gospel and the doctrine of faith. wherefore vows and traditions concerning meats and days, etc., instituted to merit grace and to make satisfaction for sins, are useless and contrary to the gospel. article xvi: of civil affairs. of civil affairs they teach that lawful civil ordinances are good works of god, and that it is right for christians to bear civil office, to sit as judges, to judge matters by the imperial and other existing laws, to award just punishments, to engage in just wars, to serve as soldiers, to make legal contracts, to hold property, to make oath when required by the magistrates, to marry a wife, to be given in marriage. they condemn the anabaptists who forbid these civil offices to christians. they condemn also those who do not place evangelical perfection in the fear of god and in faith, but in forsaking civil offices, for the gospel teaches an eternal righteousness of the heart. meanwhile, it does not destroy the state or the family, but very much requires that they be preserved as ordinances of god, and that charity be practiced in such ordinances. therefore, christians are necessarily bound to obey their own magistrates and laws save only when commanded to sin; for then they ought to obey god rather than men. acts , . article xvii: of christ's return to judgment. also they teach that at the consummation of the world christ will appear for judgment and will raise up all the dead; he will give to the godly and elect eternal life and everlasting joys, but ungodly men and the devils he will condemn to be tormented without end. they condemn the anabaptists, who think that there will be an end to the punishments of condemned men and devils. they condemn also others who are now spreading certain jewish opinions, that before the resurrection of the dead the godly shall take possession of the kingdom of the world, the ungodly being everywhere suppressed. article xviii: of free will. of free will they teach that man's will has some liberty to choose civil righteousness, and to work things subject to reason. but it has no power, without the holy ghost, to work the righteousness of god, that is, spiritual righteousness; since the natural man receiveth not the things of the spirit of god, cor. , ; but this righteousness is wrought in the heart when the holy ghost is received through the word. these things are said in as many words by augustine in his hypognosticon, book iii: we grant that all men have a free will, free, inasmuch as it has the judgment of reason; not that it is thereby capable, without god, either to begin, or, at least, to complete aught in things pertaining to god, but only in works of this life, whether good or evil. "good" i call those works which spring from the good in nature, such as, willing to labor in the field, to eat and drink, to have a friend, to clothe oneself, to build a house, to marry a wife, to raise cattle, to learn divers useful arts, or whatsoever good pertains to this life. for all of these things are not without dependence on the providence of god; yea, of him and through him they are and have their being. "evil" i call such works as willing to worship an idol, to commit murder, etc. they condemn the pelagians and others, who teach that without the holy ghost, by the power of nature alone, we are able to love god above all things; also to do the commandments of god as touching "the substance of the act." for, although nature is able in a manner to do the outward work, (for it is able to keep the hands from theft and murder,) yet it cannot produce the inward motions, such as the fear of god, trust in god, chastity, patience, etc. article xix: of the cause of sin. of the cause of sin they teach that, although god does create and preserve nature, yet the cause of sin is the will of the wicked, that is, of the devil and ungodly men; which will, unaided of god, turns itself from god, as christ says john , : when he speaketh a lie, he speaketh of his own. article xx: of good works. our teachers are falsely accused of forbidding good works. for their published writings on the ten commandments, and others of like import, bear witness that they have taught to good purpose concerning all estates and duties of life, as to what estates of life and what works in every calling be pleasing to god. concerning these things preachers heretofore taught but little, and urged only childish and needless works, as particular holy-days, particular fasts, brotherhoods, pilgrimages, services in honor of saints, the use of rosaries, monasticism, and such like. since our adversaries have been admonished of these things, they are now unlearning them, and do not preach these unprofitable works as heretofore. besides, they begin to mention faith, of which there was heretofore marvelous silence. they teach that we are justified not by works only, but they conjoin faith and works, and say that we are justified by faith and works. this doctrine is more tolerable than the former one, and can afford more consolation than their old doctrine. forasmuch, therefore, as the doctrine concerning faith, which ought to be the chief one in the church, has lain so long unknown, as all must needs grant that there was the deepest silence in their sermons concerning the righteousness of faith, while only the doctrine of works was treated in the churches, our teachers have instructed the churches concerning faith as follows:-- first, that our works cannot reconcile god or merit forgiveness of sins, grace, and justification, but that we obtain this only by faith when we believe that we are received into favor for christs sake, who alone has been set forth the mediator and propitiation, tim. , , in order that the father may be reconciled through him. whoever, therefore, trusts that by works he merits grace, despises the merit and grace of christ, and seeks a way to god without christ, by human strength, although christ has said of himself: i am the way, the truth, and the life. john , . this doctrine concerning faith is everywhere treated by paul, eph. , : by grace are ye saved through faith; and that not of yourselves; it is the gift of god, not of works, etc. and lest any one should craftily say that a new interpretation of paul has been devised by us, this entire matter is supported by the testimonies of the fathers. for augustine, in many volumes, defends grace and the righteousness of faith, over against the merits of works. and ambrose, in his de vocatione gentium, and elsewhere, teaches to like effect. for in his de vocatione gentium he says as follows: redemption by the blood of christ would become of little value, neither would the preeminence of man's works be superseded by the mercy of god, if justification, which is wrought through grace, were due to the merits going before, so as to be, not the free gift of a donor, but the reward due to the laborer. but, although this doctrine is despised by the inexperienced, nevertheless god-fearing and anxious consciences find by experience that it brings the greatest consolation, because consciences cannot be set at rest through any works, but only by faith, when they take the sure ground that for christ's sake they have a reconciled god. as paul teaches rom. , : being justified by faith, we have peace with god. this whole doctrine is to be referred to that conflict of the terrified conscience, neither can it be understood apart from that conflict. therefore inexperienced and profane men judge ill concerning this matter, who dream that christian righteousness is nothing but civil and philosophical righteousness. heretofore consciences were plagued with the doctrine of works, they did not hear the consolation from the gospel. some persons were driven by conscience into the desert, into monasteries hoping there to merit grace by a monastic life. some also devised other works whereby to merit grace and make satisfaction for sins. hence there was very great need to treat of, and renew, this doctrine of faith in christ, to the end that anxious consciences should not be without consolation but that they might know that grace and forgiveness of sins and justification are apprehended by faith in christ. men are also admonished that here the term "faith" does not signify merely the knowledge of the history, such as is in the ungodly and in the devil, but signifies a faith which believes, not merely the history, but also the effect of the history--namely, this article: the forgiveness of sins, to wit, that we have grace, righteousness, and forgiveness of sins through christ. now he that knows that he has a father gracious to him through christ, truly knows god; he knows also that god cares for him, and calls upon god; in a word, he is not without god, as the heathen. for devils and the ungodly are not able to believe this article: the forgiveness of sins. hence, they hate god as an enemy, call not upon him, and expect no good from him. augustine also admonishes his readers concerning the word "faith," and teaches that the term "faith" is accepted in the scriptures not for knowledge such as is in the ungodly but for confidence which consoles and encourages the terrified mind. furthermore, it is taught on our part that it is necessary to do good works, not that we should trust to merit grace by them, but because it is the will of god. it is only by faith that forgiveness of sins is apprehended, and that, for nothing. and because through faith the holy ghost is received, hearts are renewed and endowed with new affections, so as to be able to bring forth good works. for ambrose says: faith is the mother of a good will and right doing. for man's powers without the holy ghost are full of ungodly affections, and are too weak to do works which are good in god's sight. besides, they are in the power of the devil who impels men to divers sins, to ungodly opinions, to open crimes. this we may see in the philosophers, who, although they endeavored to live an honest life could not succeed, but were defiled with many open crimes. such is the feebleness of man when he is without faith and without the holy ghost, and governs himself only by human strength. hence it may be readily seen that this doctrine is not to be charged with prohibiting good works, but rather the more to be commended, because it shows how we are enabled to do good works. for without faith human nature can in no wise do the works of the first or of the second commandment. without faith it does not call upon god, nor expect anything from god, nor bear the cross, but seeks, and trusts in, man's help. and thus, when there is no faith and trust in god all manner of lusts and human devices rule in the heart. wherefore christ said, john , : without me ye can do nothing; and the church sings: lacking thy divine favor, there is nothing found in man, naught in him is harmless. article xxi: of the worship of the saints. of the worship of saints they teach that the memory of saints may be set before us, that we may follow their faith and good works, according to our calling, as the emperor may follow the example of david in making war to drive away the turk from his country; for both are kings. but the scripture teaches not the invocation of saints or to ask help of saints, since it sets before us the one christ as the mediator, propitiation, high priest, and intercessor. he is to be prayed to, and has promised that he will hear our prayer; and this worship he approves above all, to wit, that in all afflictions he be called upon, john , : if any man sin, we have an advocate with the father, etc. this is about the sum of our doctrine, in which, as can be seen, there is nothing that varies from the scriptures, or from the church catholic, or from the church of rome as known from its writers. this being the case, they judge harshly who insist that our teachers be regarded as heretics. there is, however, disagreement on certain abuses, which have crept into the church without rightful authority. and even in these, if there were some difference, there should be proper lenity on the part of bishops to bear with us by reason of the confession which we have now reviewed; because even the canons are not so severe as to demand the same rites everywhere, neither, at any time, have the rites of all churches been the same; although, among us, in large part, the ancient rites are diligently observed. for it is a false and malicious charge that all the ceremonies, all the things instituted of old, are abolished in our churches. but it has been a common complaint that some abuses were connected with the ordinary rites. these, inasmuch as they could not be approved with a good conscience, have been to some extent corrected. articles in which are reviewed the abuses which have been corrected. inasmuch, then, as our churches dissent in no article of the faith from the church catholic, but only omit some abuses which are new, and which have been erroneously accepted by the corruption of the times, contrary to the intent of the canons, we pray that your imperial majesty would graciously hear both what has been changed, and what were the reasons why the people were not compelled to observe those abuses against their conscience. nor should your imperial majesty believe those who, in order to excite the hatred of men against our part, disseminate strange slanders among the people. having thus excited the minds of good men, they have first given occasion to this controversy, and now endeavor, by the same arts, to increase the discord. for your imperial majesty will undoubtedly find that the form of doctrine and of ceremonies with us is not so intolerable as these ungodly and malicious men represent. besides, the truth cannot be gathered from common rumors or the revilings of enemies. but it can readily be judged that nothing would serve better to maintain the dignity of ceremonies, and to nourish reverence and pious devotion among the people than if the ceremonies were observed rightly in the churches. article xxii: of both kinds in the sacrament. to the laity are given both kinds in the sacrament of the lord's supper, because this usage has the commandment of the lord in matt. , : drink ye all of it, where christ has manifestly commanded concerning the cup that all should drink. and lest any man should craftily say that this refers only to priests, paul in cor. , recites an example from which it appears that the whole congregation did use both kinds. and this usage has long remained in the church, nor is it known when, or by whose authority, it was changed; although cardinal cusanus mentions the time when it was approved. cyprian in some places testifies that the blood was given to the people. the same is testified by jerome, who says: the priests administer the eucharist, and distribute the blood of christ to the people. indeed, pope gelasius commands that the sacrament be not divided (dist. ii., de consecratione, cap. comperimus). only custom, not so ancient, has it otherwise. but it is evident that any custom introduced against the commandments of god is not to be allowed, as the canons witness (dist. iii., cap. veritate, and the following chapters). but this custom has been received, not only against the scripture, but also against the old canons and the example of the church. therefore, if any preferred to use both kinds of the sacrament, they ought not to have been compelled with offense to their consciences to do otherwise. and because the division of the sacrament does not agree with the ordinance of christ, we are accustomed to omit the procession, which hitherto has been in use. article xxiii: of the marriage of priests. there has been common complaint concerning the examples of priests who were not chaste. for that reason also pope pius is reported to have said that there were certain causes why marriage was taken away from priests, but that there were far weightier ones why it ought to be given back; for so platina writes. since, therefore, our priests were desirous to avoid these open scandals, they married wives, and taught that it was lawful for them to contract matrimony. first, because paul says, cor. , . : to avoid fornication, let every man have his own wife. also: it is better to marry than to burn. secondly christ says, matt. , : all men cannot receive this saying, where he teaches that not all men are fit to lead a single life; for god created man for procreation, gen. , . nor is it in man's power, without a singular gift and work of god, to alter this creation. [for it is manifest, and many have confessed that no good, honest, chaste life, no christian, sincere, upright conduct has resulted (from the attempt), but a horrible, fearful unrest and torment of conscience has been felt by many until the end.] therefore, those who are not fit to lead a single life ought to contract matrimony. for no man's law, no vow, can annul the commandment and ordinance of god. for these reasons the priests teach that it is lawful for them to marry wives. it is also evident that in the ancient church priests were married men. for paul says, tim. , , that a bishop should be chosen who is the husband of one wife. and in germany, four hundred years ago for the first time, the priests were violently compelled to lead a single life, who indeed offered such resistance that the archbishop of mayence, when about to publish the pope's decree concerning this matter, was almost killed in the tumult raised by the enraged priests. and so harsh was the dealing in the matter that not only were marriages forbidden for the future, but also existing marriages were torn asunder, contrary to all laws, divine and human, contrary even to the canons themselves, made not only by the popes, but by most celebrated synods. [moreover, many god-fearing and intelligent people in high station are known frequently to have expressed misgivings that such enforced celibacy and depriving men of marriage (which god himself has instituted and left free to men) has never produced any good results, but has brought on many great and evil vices and much iniquity.] seeing also that, as the world is aging, man's nature is gradually growing weaker, it is well to guard that no more vices steal into germany. furthermore, god ordained marriage to be a help against human infirmity. the canons themselves say that the old rigor ought now and then, in the latter times, to be relaxed because of the weakness of men; which it is to be wished were done also in this matter. and it is to be expected that the churches shall at some time lack pastors if marriage is any longer forbidden. but while the commandment of god is in force, while the custom of the church is well known, while impure celibacy causes many scandals, adulteries, and other crimes deserving the punishments of just magistrates, yet it is a marvelous thing that in nothing is more cruelty exercised than against the marriage of priests. god has given commandment to honor marriage. by the laws of all well-ordered commonwealths, even among the heathen, marriage is most highly honored. but now men, and that, priests, are cruelly put to death, contrary to the intent of the canons, for no other cause than marriage. paul, in tim. , , calls that a doctrine of devils which forbids marriage. this may now be readily understood when the law against marriage is maintained by such penalties. but as no law of man can annul the commandment of god, so neither can it be done by any vow. accordingly, cyprian also advises that women who do not keep the chastity they have promised should marry. his words are these (book i, epistle xi ): but if they be unwilling or unable to persevere, it is better for them to marry than to fall into the fire by their lusts; they should certainly give no offense to their brethren and sisters. and even the canons show some leniency toward those who have taken vows before the proper age, as heretofore has generally been the ease. article xxiv: of the mass. falsely are our churches accused of abolishing the mass; for the mass is retained among us, and celebrated with the highest reverence. nearly all the usual ceremonies are also preserved, save that the parts sung in latin are interspersed here and there with german hymns, which have been added to teach the people. for ceremonies are needed to this end alone that the unlearned be taught [what they need to know of christ]. and not only has paul commanded to use in the church a language understood by the people cor. , . , but it has also been so ordained by man's law. the people are accustomed to partake of the sacrament together, if any be fit for it, and this also increases the reverence and devotion of public worship. for none are admitted except they be first examined. the people are also advised concerning the dignity and use of the sacrament, how great consolation it brings anxious consciences, that they may learn to believe god, and to expect and ask of him all that is good. [in this connection they are also instructed regarding other and false teachings on the sacrament.] this worship pleases god; such use of the sacrament nourishes true devotion toward god. it does not, therefore, appear that the mass is more devoutly celebrated among our adversaries than among us. but it is evident that for a long time this also has been the public and most grievous complaint of all good men that masses have been basely profaned and applied to purposes of lucre. for it is not unknown how far this abuse obtains in all the churches by what manner of men masses are said only for fees or stipends, and how many celebrate them contrary to the canons. but paul severely threatens those who deal unworthily with the eucharist when he says, cor. , : whosoever shall eat this bread, and drink this cup of the lord, unworthily, shall be guilty of the body and blood of the lord. when, therefore our priests were admonished concerning this sin, private masses were discontinued among us, as scarcely any private masses were celebrated except for lucre's sake. neither were the bishops ignorant of these abuses, and if they had corrected them in time, there would now be less dissension. heretofore, by their own connivance, they suffered many corruptions to creep into the church. now, when it is too late, they begin to complain of the troubles of the church, while this disturbance has been occasioned simply by those abuses which were so manifest that they could be borne no longer. there have been great dissensions concerning the mass, concerning the sacrament. perhaps the world is being punished for such long-continued profanations of the mass as have been tolerated in the churches for so many centuries by the very men who were both able and in duty bound to correct them. for in the ten commandments it is written, ex. , : the lord will not hold him guiltless that taketh his name in vain. but since the world began, nothing that god ever ordained seems to have been so abused for filthy lucre as the mass. there was also added the opinion which infinitely increased private masses, namely that christ, by his passion, had made satisfaction for original sin, and instituted the mass wherein an offering should be made for daily sins, venial and mortal. from this has arisen the common opinion that the mass takes away the sins of the living and the dead by the outward act. then they began to dispute whether one mass said for many were worth as much as special masses for individuals, and this brought forth that infinite multitude of masses. [with this work men wished to obtain from god all that they needed, and in the mean time faith in christ and the true worship were forgotten.] concerning these opinions our teachers have given warning that they depart from the holy scriptures and diminish the glory of the passion of christ. for christ's passion was an oblation and satisfaction, not for original guilt only, but also for all other sins, as it is written to the hebrews, , : we are sanctified through the offering of jesus christ once for all. also, , : by one offering he hath perfected forever them that are sanctified. [it is an unheard-of innovation in the church to teach that christ by his death made satisfaction only for original sin and not likewise for all other sin. accordingly it is hoped that everybody will understand that this error has not been reproved without due reason.] scripture also teaches that we are justified before god through faith in christ, when we believe that our sins are forgiven for christ's sake. now if the mass take away the sins of the living and the dead by the outward act justification comes of the work of masses, and not of faith, which scripture does not allow. but christ commands us, luke , : this do in remembrance of me; therefore the mass was instituted that the faith of those who use the sacrament should remember what benefits it receives through christ, and cheer and comfort the anxious conscience. for to remember christ is to remember his benefits, and to realize that they are truly offered unto us. nor is it enough only to remember the history; for this also the jews and the ungodly can remember. wherefore the mass is to be used to this end, that there the sacrament [communion] may be administered to them that have need of consolation; as ambrose says: because i always sin, i am always bound to take the medicine. [therefore this sacrament requires faith, and is used in vain without faith.] now, forasmuch as the mass is such a giving of the sacrament, we hold one communion every holy-day, and, if any desire the sacrament, also on other days, when it is given to such as ask for it. and this custom is not new in the church; for the fathers before gregory make no mention of any private mass, but of the common mass [the communion] they speak very much. chrysostom says that the priest stands daily at the altar, inviting some to the communion and keeping back others. and it appears from the ancient canons that some one celebrated the mass from whom all the other presbyters and deacons received the body of the lord; for thus the words of the nicene canon say: let the deacons, according to their order, receive the holy communion after the presbyters, from the bishop or from a presbyter. and paul, cor. , , commands concerning the communion: tarry one for another, so that there may be a common participation. forasmuch, therefore, as the mass with us has the example of the church, taken from the scripture and the fathers, we are confident that it cannot be disapproved, especially since public ceremonies, for the most part like those hitherto in use, are retained; only the number of masses differs, which, because of very great and manifest abuses doubtless might be profitably reduced. for in olden times, even in churches most frequented, the mass was not celebrated every day, as the tripartite history (book , chap. ) testifies: again in alexandria, every wednesday and friday the scriptures are read, and the doctors expound them, and all things are done, except the solemn rite of communion. article xxv: of confession. confession in the churches is not abolished among us; for it is not usual to give the body of the lord, except to them that have been previously examined and absolved. and the people are most carefully taught concerning faith in the absolution, about which formerly there was profound silence. our people are taught that they should highly prize the absolution, as being the voice of god, and pronounced by god's command. the power of the keys is set forth in its beauty and they are reminded what great consolation it brings to anxious consciences, also, that god requires faith to believe such absolution as a voice sounding from heaven, and that such faith in christ truly obtains and receives the forgiveness of sins. aforetime satisfactions were immoderately extolled; of faith and the merit of christ and the righteousness of faith no mention was made; wherefore, on this point, our churches are by no means to be blamed. for this even our adversaries must needs concede to us that the doctrine concerning repentance has been most diligently treated and laid open by our teachers. but of confession they teach that an enumeration of sins is not necessary, and that consciences be not burdened with anxiety to enumerate all sins, for it is impossible to recount all sins, as the psalm testifies, , : who can understand his errors? also jeremiah, : the heart is deceitful; who can know it; but if no sins were forgiven, except those that are recounted, consciences could never find peace; for very many sins they neither see nor can remember. the ancient writers also testify that an enumeration is not necessary. for in the decrees, chrysostom is quoted, who says thus: i say not to you that you should disclose yourself in public, nor that you accuse yourself before others, but i would have you obey the prophet who says: "disclose thy self before god." therefore confess your sins before god, the true judge, with prayer. tell your errors, not with the tongue, but with the memory of your conscience, etc. and the gloss (of repentance, distinct. v, cap. consideret) admits that confession is of human right only [not commanded by scripture, but ordained by the church]. nevertheless, on account of the great benefit of absolution, and because it is otherwise useful to the conscience, confession is retained among us. article xxvi: of the distinction of meats. it has been the general persuasion, not of the people alone, but also of those teaching in the churches, that making distinctions of meats, and like traditions of men, are works profitable to merit grace, and able to make satisfactions for sins. and that the world so thought, appears from this, that new ceremonies, new orders, new holy-days, and new fastings were daily instituted, and the teachers in the churches did exact these works as a service necessary to merit grace, and did greatly terrify men's consciences, if they should omit any of these things. from this persuasion concerning traditions much detriment has resulted in the church. first, the doctrine of grace and of the righteousness of faith has been obscured by it, which is the chief part of the gospel, and ought to stand out as the most prominent in the church, in order that the merit of christ may be well known, and faith, which believes that sins are forgiven for christ's sake be exalted far above works. wherefore paul also lays the greatest stress on this article, putting aside the law and human traditions, in order to show that christian righteousness is something else than such works, to wit, the faith which believes that sins are freely forgiven for christ's sake. but this doctrine of paul has been almost wholly smothered by traditions, which have produced an opinion that, by making distinctions in meats and like services, we must merit grace and righteousness. in treating of repentance, there was no mention made of faith; only those works of satisfaction were set forth; in these the entire repentance seemed to consist. secondly, these traditions have obscured the commandments of god, because traditions were placed far above the commandments of god. christianity was thought to consist wholly in the observance of certain holy-days, rites, fasts, and vestures. these observances had won for themselves the exalted title of being the spiritual life and the perfect life. meanwhile the commandments of god, according to each one's calling, were without honor namely, that the father brought up his offspring, that the mother bore children, that the prince governed the commonwealth,--these were accounted works that were worldly and imperfect, and far below those glittering observances. and this error greatly tormented devout consciences, which grieved that they were held in an imperfect state of life, as in marriage, in the office of magistrate; or in other civil ministrations; on the other hand, they admired the monks and such like, and falsely imagined that the observances of such men were more acceptable to god. thirdly, traditions brought great danger to consciences; for it was impossible to keep all traditions, and yet men judged these observances to be necessary acts of worship. gerson writes that many fell into despair, and that some even took their own lives, because they felt that they were not able to satisfy the traditions, and they had all the while not heard any consolation of the righteousness of faith and grace. we see that the summists and theologians gather the traditions, and seek mitigations whereby to ease consciences, and yet they do not sufficiently unfetter, but sometimes entangle, consciences even more. and with the gathering of these traditions, the schools and sermons have been so much occupied that they have had no leisure to touch upon scripture, and to seek the more profitable doctrine of faith, of the cross, of hope, of the dignity of civil affairs of consolation of sorely tried consciences. hence gerson and some other theologians have grievously complained that by these strivings concerning traditions they were prevented from giving attention to a better kind of doctrine. augustine also forbids that men's consciences should be burdened with such observances, and prudently advises januarius that he must know that they are to be observed as things indifferent; for such are his words. wherefore our teachers must not be looked upon as having taken up this matter rashly or from hatred of the bishops, as some falsely suspect. there was great need to warn the churches of these errors, which had arisen from misunderstanding the traditions. for the gospel compels us to insist in the churches upon the doctrine of grace, and of the righteousness of faith; which, however, cannot be understood, if men think that they merit grace by observances of their own choice. thus, therefore, they have taught that by the observance of human traditions we cannot merit grace or be justified, and hence we must not think such observances necessary acts of worship. they add hereunto testimonies of scripture. christ, matt. , , defends the apostles who had not observed the usual tradition, which, however, evidently pertains to a matter not unlawful, but indifferent, and to have a certain affinity with the purifications of the law, and says, : in vain do they worship me with the commandments of men. he, therefore, does not exact an unprofitable service. shortly after he adds: not that which goeth into the mouth defileth a man. so also paul, rom. , : the kingdom of god is not meat and drink. col. , : let no man, therefore, judge you in meat, or in drink, or in respect of an holy-day, or of the sabbath-day; also: if ye be dead with christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances: touch not, taste not, handle not! and peter says, acts , : why tempt ye god to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? but we believe that through the grace of the lord jesus christ we shall be saved, even as they. here peter forbids to burden the consciences with many rites, either of moses or of others. and in tim. , . paul calls the prohibition of meats a doctrine of devils; for it is against the gospel to institute or to do such works that by them we may merit grace, or as though christianity could not exist without such service of god. here our adversaries object that our teachers are opposed to discipline and mortification of the flesh, as jovinian. but the contrary may be learned from the writings of our teachers. for they have always taught concerning the cross that it behooves christians to bear afflictions. this is the true, earnest, and unfeigned mortification, to wit, to be exercised with divers afflictions, and to be crucified with christ. moreover, they teach that every christian ought to train and subdue himself with bodily restraints, or bodily exercises and labors that neither satiety nor slothfulness tempt him to sin, but not that we may merit grace or make satisfaction for sins by such exercises. and such external discipline ought to be urged at all times, not only on a few and set days. so christ commands, luke , : take heed lest your hearts be overcharged with surfeiting; also matt. , : this kind goeth not out but by prayer and fasting. paul also says, cor. , : i keep under my body and bring it into subjection. here he clearly shows that he was keeping under his body, not to merit forgiveness of sins by that discipline, but to have his body in subjection and fitted for spiritual things, and for the discharge of duty according to his calling. therefore, we do not condemn fasting in itself, but the traditions which prescribe certain days and certain meats, with peril of conscience, as though such works were a necessary service. nevertheless, very many traditions are kept on our part, which conduce to good order in the church, as the order of lessons in the mass and the chief holy-days. but, at the same time, men are warned that such observances do not justify before god, and that in such things it should not be made sin if they be omitted without offense. such liberty in human rites was not unknown to the fathers. for in the east they kept easter at another time than at rome, and when, on account of this diversity, the romans accused the eastern church of schism, they were admonished by others that such usages need not be alike everywhere. and irenaeus says: diversity concerning fasting does not destroy the harmony of faith; as also pope gregory intimates in dist. xii, that such diversity does not violate the unity of the church. and in the tripartite history, book , many examples of dissimilar rites are gathered, and the following statement is made: it was not the mind of the apostles to enact rules concerning holy-days, but to preach godliness and a holy life [, to teach faith and love]. article xxvii: of monastic vows. what is taught on our part concerning monastic vows, will be better understood if it be remembered what has been the state of the monasteries, and how many things were daily done in those very monasteries, contrary to the canons. in augustine's time they were free associations. afterward, when discipline was corrupted, vows were everywhere added for the purpose of restoring discipline, as in a carefully planned prison. gradually, many other observances were added besides vows. and these fetters were laid upon many before the lawful age, contrary to the canons. many also entered into this kind of life through ignorance, being unable to judge their own strength, though they were of sufficient age. being thus ensnared, they were compelled to remain, even though some could have been freed by the kind provision of the canons. and this was more the case in convents of women than of monks, although more consideration should have been shown the weaker sex. this rigor displeased many good men before this time, who saw that young men and maidens were thrown into convents for a living. they saw what unfortunate results came of this procedure, and what scandals were created, what snares were cast upon consciences! they were grieved that the authority of the canons in so momentous a matter was utterly set aside and despised. to these evils was added such a persuasion concerning vows as, it is well known, in former times displeased even those monks who were more considerate. they taught that vows were equal to baptism; they taught that by this kind of life they merited forgiveness of sins and justification before god. yea, they added that the monastic life not only merited righteousness before god but even greater things, because it kept not only the precepts, but also the so-called "evangelical counsels." thus they made men believe that the profession of monasticism was far better than baptism, and that the monastic life was more meritorious than that of magistrates, than the life of pastors, and such like, who serve their calling in accordance with god's commands, without any man-made services. none of these things can be denied; for they appear in their own books. [moreover, a person who has been thus ensnared and has entered a monastery learns little of christ.] what, then, came to pass in the monasteries? aforetime they were schools of theology and other branches, profitable to the church; and thence pastors and bishops were obtained. now it is another thing. it is needless to rehearse what is known to all. aforetime they came together to learn; now they feign that it is a kind of life instituted to merit grace and righteousness; yea, they preach that it is a state of perfection, and they put it far above all other kinds of life ordained of god. these things we have rehearsed without odious exaggeration, to the end that the doctrine of our teachers on this point might be better understood. first, concerning such as contract matrimony, they teach on our part that it is lawful for all men who are not fitted for single life to contract matrimony, because vows cannot annul the ordinance and commandment of god. but the commandment of god is cor. , : to avoid fornication, let every man have his own wife. nor is it the commandment only, but also the creation and ordinance of god, which forces those to marry who are not excepted by a singular work of god, according to the text gen. , : it is not good that the man should be alone. therefore they do not sin who obey this commandment and ordinance of god. what objection can be raised to this? let men extol the obligation of a vow as much as they list, yet shall they not bring to pass that the vow annuls the commandment of god. the canons teach that the right of the superior is excepted in every vow; [that vows are not binding against the decision of the pope;] much less, therefore, are these vows of force which are against the commandments of god. now, if the obligation of vows could not be changed for any cause whatever, the roman pontiffs could never have given dispensation for it is not lawful for man to annul an obligation which is simply divine. but the roman pontiffs have prudently judged that leniency is to be observed in this obligation, and therefore we read that many times they have dispensed from vows. the case of the king of aragon who was called back from the monastery is well known, and there are also examples in our own times. [now, if dispensations have been granted for the sake of securing temporal interests, it is much more proper that they be granted on account of the distress of souls.] in the second place, why do our adversaries exaggerate the obligation or effect of a vow when, at the same time, they have not a word to say of the nature of the vow itself, that it ought to be in a thing possible, that it ought to be free, and chosen spontaneously and deliberately? but it is not unknown to what extent perpetual chastity is in the power of man. and how few are there who have taken the vow spontaneously and deliberately! young maidens and men, before they are able to judge, are persuaded, and sometimes even compelled, to take the vow. wherefore it is not fair to insist so rigorously on the obligation, since it is granted by all that it is against the nature of a vow to take it without spontaneous and deliberate action. most canonical laws rescind vows made before the age of fifteen; for before that age there does not seem sufficient judgment in a person to decide concerning a perpetual life. another canon, granting more to the weakness of man, adds a few years; for it forbids a vow to be made before the age of eighteen. but which of these two canons shall we follow? the most part have an excuse for leaving the monasteries, because most of them have taken the vows before they reached these ages. finally, even though the violation of a vow might be censured, yet it seems not forthwith to follow that the marriages of such persons must be dissolved. for augustine denies that they ought to be dissolved (xxvii. quaest. i, cap. nuptiarum), and his authority is not lightly to be esteemed, although other men afterwards thought otherwise. but although it appears that god's command concerning marriage delivers very many from their vows, yet our teachers introduce also another argument concerning vows to show that they are void. for every service of god, ordained and chosen of men without the commandment of god to merit justification and grace, is wicked, as christ says matt. , : in vain do they worship me with the commandments of men. and paul teaches everywhere that righteousness is not to be sought from our own observances and acts of worship, devised by men, but that it comes by faith to those who believe that they are received by god into grace for christ's sake. but it is evident that monks have taught that services of man's making satisfy for sins and merit grace and justification. what else is this than to detract from the glory of christ and to obscure and deny the righteousness of faith? it follows, therefore, that the vows thus commonly taken have been wicked services, and, consequently, are void. for a wicked vow, taken against the commandment of god, is not valid; for (as the canon says) no vow ought to bind men to wickedness. paul says, gal. , : christ is become of no effect unto you, whosoever of you are justified by the law, ye are fallen from grace. to those, therefore, who want to be justified by their vows christ is made of no effect, and they fall from grace. for also these who ascribe justification to vows ascribe to their own works that which properly belongs to the glory of christ. nor can it be denied, indeed, that the monks have taught that, by their vows and observances, they were justified, and merited forgiveness of sins, yea, they invented still greater absurdities, saying that they could give others a share in their works. if any one should be inclined to enlarge on these things with evil intent, how many things could he bring together whereof even the monks are now ashamed! over and above this, they persuaded men that services of man's making were a state of christian perfection. and is not this assigning justification to works? it is no light offense in the church to set forth to the people a service devised by men, without the commandment of god, and to teach that such service justifies men. for the righteousness of faith, which chiefly ought to be taught in the church, is obscured when these wonderful angelic forms of worship, with their show of poverty, humility, and celibacy, are east before the eyes of men. furthermore, the precepts of god and the true service of god are obscured when men hear that only monks are in a state of perfection. for christian perfection is to fear god from the heart, and yet to conceive great faith, and to trust that for christ's sake we have a god who has been reconciled, to ask of god, and assuredly to expect his aid in all things that, according to our calling, are to be done; and meanwhile, to be diligent in outward good works, and to serve our calling. in these things consist the true perfection and the true service of god. it does not consist in celibacy, or in begging, or in vile apparel. but the people conceive many pernicious opinions from the false commendations of monastic life. they hear celibacy praised above measure; therefore they lead their married life with offense to their consciences. they hear that only beggars are perfect; therefore they keep their possessions and do business with offense to their consciences. they hear that it is an evangelical counsel not to seek revenge; therefore some in private life are not afraid to take revenge, for they hear that it is but a counsel, and not a commandment. others judge that the christian cannot properly hold a civil office or be a magistrate. there are on record examples of men who, forsaking marriage and the administration of the commonwealth, have hid themselves in monasteries. this they called fleeing from the world, and seeking a kind of life which would be more pleasing to god. neither did they see that god ought to be served in those commandments which he himself has given and not in commandments devised by men. a good and perfect kind of life is that which has for it the commandment of god. it is necessary to admonish men of these things. and before these times, gerson rebukes this error of the monks concerning perfection, and testifies that in his day it was a new saying that the monastic life is a state of perfection. so many wicked opinions are inherent in the vows, namely, that they justify, that they constitute christian perfection, that they keep the counsels and commandments, that they have works of supererogation. all these things, since they are false and empty, make vows null and void. article xxviii: of ecclesiastical power. there has been great controversy concerning the power of bishops, in which some have awkwardly confounded the power of the church and the power of the sword. and from this confusion very great wars and tumults have resulted, while the pontiffs, emboldened by the power of the keys, not only have instituted new services and burdened consciences with reservation of cases and ruthless excommunications, but have also undertaken to transfer the kingdoms of this world, and to take the empire from the emperor. these wrongs have long since been rebuked in the church by learned and godly men. therefore our teachers, for the comforting of men's consciences, were constrained to show the difference between the power of the church and the power of the sword, and taught that both of them, because of god's commandment, are to be held in reverence and honor, as the chief blessings of god on earth. but this is their opinion, that the power of the keys, or the power of the bishops, according to the gospel, is a power or commandment of god, to preach the gospel, to remit and retain sins, and to administer sacraments. for with this commandment christ sends forth his apostles, john , sqq.: as my father hath sent me, even so send i you. receive ye the holy ghost. whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained. mark , : go preach the gospel to every creature. this power is exercised only by teaching or preaching the gospel and administering the sacraments, according to their calling either to many or to individuals. for thereby are granted, not bodily, but eternal things, as eternal righteousness, the holy ghost, eternal life. these things cannot come but by the ministry of the word and the sacraments, as paul says, rom. , : the gospel is the power of god unto salvation to every one that believeth. therefore, since the power of the church grants eternal things, and is exercised only by the ministry of the word, it does not interfere with civil government; no more than the art of singing interferes with civil government. for civil government deals with other things than does the gospel. the civil rulers defend not minds, but bodies and bodily things against manifest injuries, and restrain men with the sword and bodily punishments in order to preserve civil justice and peace. therefore the power of the church and the civil power must not be confounded. the power of the church has its own commission to teach the gospel and to administer the sacraments. let it not break into the office of another; let it not transfer the kingdoms of this world; let it not abrogate the laws of civil rulers; let it not abolish lawful obedience; let it not interfere with judgments concerning civil ordinances or contracts; let it not prescribe laws to civil rulers concerning the form of the commonwealth. as christ says, john , : my kingdom is not of this world; also luke , : who made me a judge or a divider over you? paul also says, phil. , : our citizenship is in heaven; cor. , : the weapons of our warfare are not carnal, but mighty through god to the casting down of imaginations. after this manner our teachers discriminate between the duties of both these powers, and command that both be honored and acknowledged as gifts and blessings of god. if bishops have any power of the sword, that power they have, not as bishops, by the commission of the gospel, but by human law having received it of kings and emperors for the civil administration of what is theirs. this, however, is another office than the ministry of the gospel. when, therefore, the question is concerning the jurisdiction of bishops, civil authority must be distinguished from ecclesiastical jurisdiction. again, according to the gospel or, as they say, by divine right, there belongs to the bishops as bishops, that is, to those to whom has been committed the ministry of the word and the sacraments, no jurisdiction except to forgive sins, to judge doctrine, to reject doctrines contrary to the gospel, and to exclude from the communion of the church wicked men, whose wickedness is known, and this without human force, simply by the word. herein the congregations of necessity and by divine right must obey them, according to luke , : he that heareth you heareth me. but when they teach or ordain anything against the gospel, then the congregations have a commandment of god prohibiting obedience, matt. , : beware of false prophets; gal. , : though an angel from heaven preach any other gospel, let him be accursed; cor. , : we can do nothing against the truth, but for the truth. also: the power which the lord hath given me to edification, and not to destruction. so, also, the canonical laws command (ii. q. vii. cap., sacerdotes, and cap. oves). and augustine (contra petiliani epistolam): neither must we submit to catholic bishops if they chance to err, or hold anything contrary to the canonical scriptures of god. if they have any other power or jurisdiction, in hearing and judging certain cases, as of matrimony or of tithes, etc., they have it by human right, in which matters princes are bound, even against their will, when the ordinaries fail, to dispense justice to their subjects for the maintenance of peace. moreover, it is disputed whether bishops or pastors have the right to introduce ceremonies in the church, and to make laws concerning meats, holy-days and grades, that is, orders of ministers, etc. they that give this right to the bishops refer to this testimony john , . : i have yet many things to say unto you, but ye cannot bear them now. howbeit when he, the spirit of truth, is come, he will guide you into all truth. they also refer to the example of the apostles, who commanded to abstain from blood and from things strangled, acts , . they refer to the sabbath-day as having been changed into the lord's day, contrary to the decalog, as it seems. neither is there any example whereof they make more than concerning the changing of the sabbath-day. great, say they, is the power of the church, since it has dispensed with one of the ten commandments! but concerning this question it is taught on our part (as has been shown above) that bishops have no power to decree anything against the gospel. the canonical laws teach the same thing (dist. ix). now, it is against scripture to establish or require the observance of any traditions, to the end that by such observance we may make satisfaction for sins, or merit grace and righteousness. for the glory of christ's merit suffers injury when, by such observances, we undertake to merit justification. but it is manifest that, by such belief, traditions have almost infinitely multiplied in the church, the doctrine concerning faith and the righteousness of faith being meanwhile suppressed. for gradually more holy-days were made, fasts appointed, new ceremonies and services in honor of saints instituted, because the authors of such things thought that by these works they were meriting grace. thus in times past the penitential canons increased, whereof we still see some traces in the satisfactions. again, the authors of traditions do contrary to the command of god when they find matters of sin in foods, in days, and like things, and burden the church with bondage of the law, as if there ought to be among christians, in order to merit justification a service like the levitical, the arrangement of which god had committed to the apostles and bishops. for thus some of them write; and the pontiffs in some measure seem to be misled by the example of the law of moses. hence are such burdens, as that they make it mortal sin, even without offense to others, to do manual labor on holy-days, a mortal sin to omit the canonical hours, that certain foods defile the conscience that fastings are works which appease god that sin in a reserved case cannot be forgiven but by the authority of him who reserved it; whereas the canons themselves speak only of the reserving of the ecclesiastical penalty, and not of the reserving of the guilt. whence have the bishops the right to lay these traditions upon the church for the ensnaring of consciences, when peter, acts , , forbids to put a yoke upon the neck of the disciples, and paul says, cor. , , that the power given him was to edification not to destruction? why, therefore, do they increase sins by these traditions? but there are clear testimonies which prohibit the making of such traditions, as though they merited grace or were necessary to salvation. paul says, col. , - : let no man judge you in meat, or in drink, or in respect of an holy-day, or of the new moon, or of the sabbath-days. if ye be dead with christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances (touch not; taste not; handle not, which all are to perish with the using) after the commandments and doctrines of men! which things have indeed a show of wisdom. also in titus , he openly forbids traditions: not giving heed to jewish fables and commandments of men that turn from the truth. and christ, matt. , . , says of those who require traditions: let them alone; they be blind leaders of the blind; and he rejects such services: every plant which my heavenly father hath not planted shall be plucked up. if bishops have the right to burden churches with infinite traditions, and to ensnare consciences, why does scripture so often prohibit to make, and to listen to, traditions? why does it call them "doctrines of devils"? tim. , . did the holy ghost in vain forewarn of these things? since, therefore, ordinances instituted as things necessary, or with an opinion of meriting grace, are contrary to the gospel, it follows that it is not lawful for any bishop to institute or exact such services. for it is necessary that the doctrine of christian liberty be preserved in the churches, namely, that the bondage of the law is not necessary to justification, as it is written in the epistle to the galatians, , : be not entangled again with the yoke of bondage. it is necessary that the chief article of the gospel be preserved, to wit, that we obtain grace freely by faith in christ, and not for certain observances or acts of worship devised by men. what, then, are we to think of the sunday and like rites in the house of god? to this we answer that it is lawful for bishops or pastors to make ordinances that things be done orderly in the church, not that thereby we should merit grace or make satisfaction for sins, or that consciences be bound to judge them necessary services, and to think that it is a sin to break them without offense to others. so paul ordains, cor. , , that women should cover their heads in the congregation, cor. , , that interpreters be heard in order in the church, etc. it is proper that the churches should keep such ordinances for the sake of love and tranquillity, so far that one do not offend another, that all things be done in the churches in order, and without confusion, cor. , ; comp. phil. , ; but so that consciences be not burdened to think that they are necessary to salvation, or to judge that they sin when they break them without offense to others; as no one will say that a woman sins who goes out in public with her head uncovered provided only that no offense be given. of this kind is the observance of the lord's day, easter, pentecost, and like holy-days and rites. for those who judge that by the authority of the church the observance of the lord's day instead of the sabbath-day was ordained as a thing necessary, do greatly err. scripture has abrogated the sabbath-day; for it teaches that, since the gospel has been revealed, all the ceremonies of moses can be omitted. and yet, because it was necessary to appoint a certain day, that the people might know when they ought to come together, it appears that the church designated the lord's day for this purpose; and this day seems to have been chosen all the more for this additional reason, that men might have an example of christian liberty, and might know that the keeping neither of the sabbath nor of any other day is necessary. there are monstrous disputations concerning the changing of the law, the ceremonies of the new law, the changing of the sabbath-day, which all have sprung from the false belief that there must needs be in the church a service like to the levitical, and that christ had given commission to the apostles and bishops to devise new ceremonies as necessary to salvation. these errors crept into the church when the righteousness of faith was not taught clearly enough. some dispute that the keeping of the lord's day is not indeed of divine right, but in a manner so. they prescribe concerning holy-days, how far it is lawful to work. what else are such disputations than snares of consciences? for although they endeavor to modify the traditions, yet the mitigation can never be perceived as long as the opinion remains that they are necessary, which must needs remain where the righteousness of faith and christian liberty are not known. the apostles commanded acts , to abstain from blood. who does now observe it? and yet they that do it not sin not; for not even the apostles themselves wanted to burden consciences with such bondage; but they forbade it for a time, to avoid offense. for in this decree we must perpetually consider what the aim of the gospel is. scarcely any canons are kept with exactness, and from day to day many go out of use even among those who are the most zealous advocates of traditions. neither can due regard be paid to consciences unless this mitigation be observed, that we know that the canons are kept without holding them to be necessary, and that no harm is done consciences, even though traditions go out of use. but the bishops might easily retain the lawful obedience of the people if they would not insist upon the observance of such traditions as cannot be kept with a good conscience. now they command celibacy; they admit none unless they swear that they will not teach the pure doctrine of the gospel. the churches do not ask that the bishops should restore concord at the expense of their honor; which, nevertheless, it would be proper for good pastors to do. they ask only that they would release unjust burdens which are new and have been received contrary to the custom of the church catholic. it may be that in the beginning there were plausible reasons for some of these ordinances; and yet they are not adapted to later times. it is also evident that some were adopted through erroneous conceptions. therefore it would be befitting the clemency of the pontiffs to mitigate them now, because such a modification does not shake the unity of the church. for many human traditions have been changed in process of time, as the canons themselves show. but if it be impossible to obtain a mitigation of such observances as cannot be kept without sin, we are bound to follow the apostolic rule, acts , , which commands us to obey god rather than men. peter, pet. , , forbids bishops to be lords, and to rule over the churches. it is not our design now to wrest the government from the bishops, but this one thing is asked, namely, that they allow the gospel to be purely taught, and that they relax some few observances which cannot be kept without sin. but if they make no concession, it is for them to see how they shall give account to god for furnishing, by their obstinacy, a cause for schism. conclusion. these are the chief articles which seem to be in controversy. for although we might have spoken of more abuses, yet, to avoid undue length, we have set forth the chief points, from which the rest may be readily judged. there have been great complaints concerning indulgences, pilgrimages, and the abuse of excommunications. the parishes have been vexed in many ways by the dealers in indulgences. there were endless contentions between the pastors and the monks concerning the parochial right, confessions, burials, sermons on extraordinary occasions, and innumerable other things. issues of this sort we have passed over so that the chief points in this matter, having been briefly set forth, might be the more readily understood. nor has anything been here said or adduced to the reproach of any one. only those things have been recounted whereof we thought that it was necessary to speak, in order that it might be understood that in doctrine and ceremonies nothing has been received on our part against scripture or the church catholic. for it is manifest that we have taken most diligent care that no new and ungodly doctrine should creep into our churches. the above articles we desire to present in accordance with the edict of your imperial majesty, in order to exhibit our confession and let men see a summary of the doctrine of our teachers. if there is anything that any one might desire in this confession, we are ready, god willing, to present ampler information according to the scriptures. your imperial majesty's faithful subjects: john, duke of saxony, elector. george, margrave of brandenburg. ernest, duke of lueneberg. philip, landgrave of hesse. john frederick, duke of saxony. francis, duke of lueneburg. wolfgang, prince of anhalt. senate and magistracy of nuremburg. senate of reutlingen. librarian, and still an lcms pastor lessons in the small catechism of dr. martin luther. for the senior department of lutheran sunday-schools and for general use. by geo. mezger, professor at concordia seminary, st. louis, mo. st. louis, mo. concordia publishing house. . lesson . the catechism and the bible. . the little book we have before us is called the _small catechism._ the word "catechism" means _instruction._ this little book gives us instruction in a brief and simple form, such as even a child can understand. it teaches us what every christian, as a child of god, should believe, and how every christian, as a child of god, should live.--this book is called the _small catechism_ not only because it is a small book, but mainly because we have also a _large catechism_ for older people. . the _small catechism_ was written by _dr. martin luther, the great reformer of the church._ luther was born at eisleben, a small town in germany, november , , and died at the same place, february , . he published his _small catechism in the year ,_ for the benefit of the common people and the children, who are most in need of such instruction. . our catechism is a small book, indeed, but it is a most precious little book. it does not contain luther's thoughts and doctrines or those of any other wise and learned man; it contains _god's own words_ revealed to us for our salvation. it does not teach us _all_ the doctrines of god's word, but those that every christian must know in order _to believe rightly, to lead a godly life, and when his last hour is come to depart in peace._ our catechism teaches these doctrines in a short form, in plain and simple words. . _our catechism teaches god's word._ how do we prove this? luther has taken the contents of his catechism from the bible, and the bible is the word of god.--the word "bible" means _book._ we call our bible "the book" because it really is the book of books, the book in comparison with which no other book is worthy to be called by that name, the most important and valuable book.--the bible is also called _the scriptures,_ or _scripture,_ which means something written, a written word. the bible was written by _holy men of god._ these holy men did not write the bible of their own will. _"holy men of god spake"_ (and wrote) _"as they were moved by the holy ghost."_ pet. , . god himself moved his holy men to write the bible. . the bible contains many _different books,_ written at different times. we divide the books of our bible into _two chief parts._ the first we call the _old testament._ to it belong all the books written by the prophets of god, by moses, samuel, david, isaiah, and others, before our savior was born.--the second part we call the _new testament,_ which contains all the books written by the evangelists and apostles, such as matthew, mark, luke, john, paul, peter, and others, after our savior came into this world. _both testaments teach us the same things and doctrines._ in what respect do they differ? . the bible is the written word of god. it is true, holy men have written the bible, but they wrote being moved by the holy ghost, and moreover, they wrote what god told them to write, they wrote by inspiration of god. _"all scripture is given by inspiration of god."_ tim. , . god inspired his prophets and apostles, that is, he taught and told them what to write, he taught and gave them the very words which they were to use. when a teacher dictates to his pupils, the children, indeed, write the words; yet they do not write their own words, but the words of their teacher. in a similar manner, god, as it were, dictated his word to the holy men; he told them what to write, and how to write it. so the whole bible is god's word. therefore it is wholly _free from every error,_ it is _infallible._ everything it tells us is the truth. god will not and cannot tell us an untruth. . _for what purpose did god give us his word in the bible?_ the holy scriptures _"are able to make thee wise unto salvation through faith which is in christ jesus."_ tim. , . god's word is to make us _wise,_ not wise unto the things of this world, unto our daily life and work, but _wise unto salvation._ it teaches us how we who are sinners can be saved from damnation. nobody can teach us this but god in his word.--our salvation is in christ jesus. we are saved solely by faith in him who has taken away the sins of the world. the scriptures testify of christ.--the word of god is _able_ to make us wise unto salvation. in it we find all we must know, all that is necessary to save us, to give us eternal life. _"thy word is a lamp unto my feet and a light unto my path."_ ps. , . . _how should we use the scriptures?_ our savior says: _"search the scriptures; for in them, ye think ye have eternal life; and they are they which testify of me."_ john , . we should _search_ the scriptures, that is, we should read and study them diligently. we hear god's word preached in our churches, we learn it in our schools, we should read it daily in our homes. we should not only read, but _study_ it _with earnest prayer to god_ that he would open our eyes that we may understand his word.--we should read it so as _to seek and to find in it christ,_ our lord and savior, and through faith in him have eternal life. _"blessed are they that hear the word of god, and keep it,"_ luke , . . from the word of god our catechism is taken. luther took the most important doctrines from the bible for his catechism. _it may be called a small bible._ gladly should we study this little book. as new-born babes long and cry for their milk and grow thereby to become strong men or women, so children of god, newly born in holy baptism, should desire the pure milk of the word set before them in their catechism and grow thereby in knowledge and faith unto salvation. pet. , . remember:-- _the bible is the word of god, written by inspiration of the holy ghost. god gave us his word to make us wise unto salvation through faith in christ jesus._ _we should diligently search the scriptures to find in them christ, our savior, and in him, everlasting life._ memorize:-- _and that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in christ jesus. all scripture is given by inspiration of god._ tim. , . . _search the scriptures; for in them ye think ye have eternal life; and they are they which testify of me._ john , . _blessed are they that hear the word of god and keep it._ luke , . questions. . what does the word "catechism" mean? . what does the catechism teach us? . by whom was our catechism written? . who was dr. martin luther? . when was our catechism published? . from what other book are the doctrines of our catechism taken? . what does the word "bible" mean? . why do we call this book the bible? . how is the bible also called? . by whom was the bible, or holy scripture, written? whose word is the bible? . how is the bible god's word, though it was written by men? . what are the chief parts of the scriptures? . of whom do both parts testify? . in what respect do they differ? . for what purpose did god give us his word? . unto what does the bible make wise? . how do we obtain salvation? . how should we use the bible? . what does the psalmist say about god's word? . why should we also diligently learn our catechism? lesson . the first commandment. which is the first commandment? _thou shalt have no other gods before me._ what does this mean? _we should fear, love, and trust in god above all things._ . we all have been baptized. in holy baptism god has received us as his children. _god is our heavenly father._ a father gives his children his commands. he tells them what they should do and not do, how they should live to please him. so our heavenly father has given us, his children, his _commandments._ he tells us what, according to his will, we should do and not do, how we should live and walk in his sight. as his obedient children we will gladly hear and learn his will and try, with his gracious help, to lead such lives as will please him. it should be our pleasure to fulfil his commandments, for they are the will of our father, who loves us so dearly.--_the ten commandments are our heavenly father's will; they tell us what we should do and not do._ . _"thou shalt have no other gods before me,"_ that is the first of the ten commandments. that is the will of god, our lord and father, that we are to have no other gods before or besides him. he who is the only true god should be our god. him alone, and nobody and nothing besides him, we are to have and regard as our god. _"i am, the lord, that is my name; and my glory will i not give to another"_ is. , . when do we regard god as our god? when is he our god indeed? our catechism says: _"we should fear, love, and trust in god above all things."_ when we fear god, and love him, and trust in him above all things, then he is truly our god. . _"we should fear god."_ a dutiful child fears his father. he certainly is not afraid of him, but he honors and respects him. in the same manner we should fear god. he says: _"i am the almighty god."_ gen. , . he has, through his mighty word, made heaven and earth. because god is so great and mighty, we should fear him. we should not be afraid of him,--the almighty god is our father,--but we should honor and respect him above all things. . a child shows his fear and filial respect for his father _by not doing anything wrong,_ because his dear father might see it or hear of it. he is afraid he might displease his father by disobeying him, yes, cause him grief. _god is always with us. he sees and hears everything we do or say, yea, he knows the very thoughts of our hearts._ we should always remember that he is present wherever we are, and therefore behave accordingly. we should be afraid to grieve our heavenly father by doing wrong. _the fear of god will keep us from doing anything against his holy will. "by the fear of the lord men depart from evil."_ prov. , . _think of joseph, in egypt!_ when he was tempted by potiphar's wife, he remembered that god was with him, therefore he told her: _"how, then, can i do this great wickedness and sin against god?"_ gen. , . remember always: god is with me! and you will not do such great wickedness and sin against your god. _"i am the almighty god; walk before me and be thou perfect."_ gen. , . _we fear god, when we honor and respect him, when we walk before him, and for his sake keep away from sin._ . _"we should love god,"_ we all love our parents. we esteem them highly, our hearts cling to them, because we know how dearly they love us, and that they are doing all they can for us. god ought to be dearer to us than everything in this world, dearer even than our parents. he is our heavenly father, our greatest benefactor. from him we receive all that we have and enjoy. he loves us first, he has so loved us that he gave his dear son for us. _so we should love him and cling to him with our whole heart._ . _"this is the love of god, that we keep his commandments."_ john , . if we love god, we shall gladly do as he bids us do. thus our _lord jesus_ loved his heavenly father. he says: _"i will delight to do thy will, o my god; yea, thy law is within my heart."_ ps. , . _abraham_ loved god, and therefore he was willing to sacrifice his only son for god's sake. gen. , - . _we love god when we cling to him with our whole heart and from love to him fulfil his commandments._ . _"we should trust in god."_ to trust in god means to put our confidence in god and his promises, to be assured that he will give us what we need and what is good for us in this life and in the life to come. we trust in god when we believe that he will not forsake us in the day of trouble, that whatever he sends us, though it seem evil, will be for our good. our father can and will give us only good and perfect gifts. thus _david_ trusted in the lord when he went forth to conquer goliath. sam. . thus, too _those three men _trusted in god who suffered themselves to be cast into the fiery furnace rather than deny their god. dan. . _we trust in god when we put our confidence in him and firmly believe that he will give us all we need, that he will never forsake us, and that everything which he sends us will be for our welfare._ . "we should fear and love god and trust" in him _"above all things,"_ that is, more than in all other men or things. we may, and we really do, fear and love many things besides god. we fear and love our parents, our teachers, our friends, and we trust in them. god himself bids us do so. for god's sake we fear and love them. but we must fear and love _god_ more than all other things, more than even our parents, or our dearest friends. _he must be first in our heart and in our life._ if our parents, or friends, or anything else would separate us from god, or prevent us from fearing and loving him, or from trusting in him above all things, we must cast them aside. if we fear and love and trust in anything more than in god, we make a creature our god; then we have other gods besides god; then we are worshiping idols (other gods that are no gods), as the heathen do. _"thou shalt worship the lord, thy god, and him only shalt thou serve."_ matt. , . . fear, love, and trust god demands from us. fear, love, and trust are to be found in the heart. _god claims our hearts in this commandment. "trust in the lord with all thine heart."_ prov. , . together with our hearts god wants our whole lives, all we are and have. _the first commandment is the greatest of them all._ in this all the others are included. let us daily pray god to grant us his grace to fear and love him and trust in him above all things, in order that we may have no other gods before him. remember:-- _ . we should fear and love god and trust in him above all things; then we shall have no other gods before him; then he, the true god, will be our god indeed._ _ . we should fear and love and trust in god above all things. god wants our whole heart and life, all that we are and have._ memorize:-- _i am the almighty god; walk before me, and be thou perfect._ gen. , . _trust in the lord with all thine heart._ prov. , . _thou shalt worship the lord, thy god, and him only shalt thou serve._ matt. , . questions. . what does god tell us in his commandments? . why has god a right to give us these commandments? . which is the first commandment? . who should be our god? . when is the only true god our god? . what does it mean to fear god? . how do we show that we fear god? . what does the lord say gen. , ? . what does it mean to love god? . what shall we fulfil if we love god? . what does it mean to trust in god? . what shall we firmly believe if we trust in god? . how should we fear and love god and trust in him? . why should we fear and love god above all things? . what sin do we commit if we fear and love any one more than god? . what does our lord say matt. , ? . what does god demand of us in the first commandment? . why is the first commandment the greatest of all? lesson . the second commandment. which is the second commandment? _thou shalt not take the name of the lord, thy god, in vain._ what does this mean? _we should fear and love god that we may not curse, swear, use witchcraft, lie, or deceive by his name, but call upon it in every trouble, pray, praise, and give thanks._ . we learned in the first commandment that we should _fear and love our god above all things._ that is the will of our father in heaven. if we fear and love god, we shall gladly fulfil his commandments and do his will. and it is only if we fear and love god that we shall do so. all our obedience to god and his commandments must come from a heart that fears and loves god. in every commandment our god demands again that we fear and love him. therefore our catechism begins the explanation of every commandment with these words: _"we should fear and love god."_ . _"thou shalt not take the name of the lord, thy god, in vain."_ because we fear and love god, we must not take his name in vain. god has a name, just as you and everybody has a name by which he is known and called; indeed, god has many names. you already learned several of his names. _(god, lord, father, jesus christ, holy ghost, the almighty, creator, savior,_ etc.) these names god has given himself in his word. through his names he shows us who and what he is, what he has done and still is doing for his children. god is called savior, and he really is the savior; he is called creator because he has created heaven and earth; he is called the almighty, for with him nothing is impossible. _god's name is god himself as he has revealed himself to us._ . _we are not to take god's name in vain._ to take god's name in vain means to use his holy name _thoughtlessly_ and _without any need._ many persons, it is sad to say, very often use the name of god, and especially that of jesus christ, in their speech without thinking of their savior, without even knowing that they do so. they use it even when they talk of vile things. they take god's name in vain and mock god. _"be not deceived; god is not mocked."_ gal. , . . our catechism shows us more plainly how god's name is taken in vain: _"we should fear and love god that we may not curse, swear, use witchcraft, lie, or deceive by his name."_ we should not _curse._ to curse by god's name means _to call down upon oneself or another god's punishment. peter_ cursed. matt. , . he said god should punish him if he knew "the man" jesus. christians should never curse. they bless and praise god, their father; how, then, can they curse their fellow-men and wish them god's punishment? blessing and cursing should not come out of the same mouth. jas. , . . . _we should not swear by god's name._ we swear when we use god's name to affirm the truth of what we say, as we hear it done so often in daily life. our lord says to his disciples: _"i say unto you, swear not at all. ... but let your communication be, yea, yea; nay, nay; for whatsoever is more than these cometh of evil."_ matt. , , . . _we should not use witchcraft by god's name._ we use witchcraft when we try to perform things which by natural means we cannot do, such as _fortune-telling, calling and asking the dead_ (as the spiritualists claim to do), etc. such works are in themselves grievous sins, works of the devil. but such sins are much greater when god's holy name is used in performing them. christians should have nothing to do with these works of darkness, these works of the devil. (read deut. , - .) . _we should not lie or deceive by god's name._ lying by god's name means telling a lie and using god's name and word in order to make the lie seem to be the truth. so the _false prophets_ use god's name and word in order to hide their false doctrines and make them appear as god's truth. _"behold, i am against the prophets, saith the lord, that use their tongues and say, he saith." _jer. , , the hypocrites deceive by god's name. they use god's name, they talk about god and his word in order to hide their evil life. _"not every one that saith unto me, lord, lord, shall enter into the kingdom of heaven, but he that doeth the will of my father which is in heaven."_ matt. , . think of ananias and sapphira. acts . . to take god's name in vain is a _grievous sin._ god is greatly displeased with it. how can we, who fear and love god, grieve him by taking his holy name in vain? _and god has threatened to punish all that misuse his name. "the lord will not hold him guiltless that taketh his name in vain."_ ex. , . . god has revealed his name to us in order to _bless and save us._ he wants us to use his holy name _in the right way. "we should call upon it in every trouble, pray, praise, and give thanks."_ that is the right use of our lord's name.--he wants us to _call_ on him, to beg for his help, especially in all our troubles; for he alone can help us in all our needs. god says: _"call upon me in the day of trouble; i will deliver thee, and thou shalt glorify me."_ ps. , .--we should _pray_ in his name; for in every true prayer we use his name aright. he wants us to come to him daily and speak with him, as a child speaks to his father.--we should use his name in _praising_ and _thanking_ him for his manifold goodness, for all his benefits, all the great things he does for us. if he has delivered or helped us, we should glorify him. _"bless the lord, o my soul; and all that is within me, bless his holy name."_ ps. , . _"o give thanks unto the lord; for he is good; because his mercy endureth forever."_ ps. , . if we rightly use the name of our god, we shall be blessed by it. _"the name of the lord is a strong tower; the righteous runneth into it and is safe."_ prov. , . remember:-- _ . god has given us his holy name that we may be blessed and saved by it._ _ . he forbids us to take in vain and misuse his sacred name by cursing, swearing, using witchcraft, lying, or deceiving, or by thoughtlessly speaking it._ _ . he commands us to use it aright by calling upon it in all our needs, by praying, praising, and giving of thanks. we should fear and love god and so use his blessed name._ memorize:-- _i say unto you, swear not at all, but let your communication be, yea, yea; nay, nay; for whatsoever is more than these cometh of evil."_ [tr. note: sic on quotation mark] matt. , . . _behold, i am against the prophets, saith the lord, that use their tongues and say, he saith._ jer. , . _call upon me in the day of trouble; i will deliver thee, and thou shalt glorify me._ ps. , . _bless the lord, o my soul; and all that is within me bless his holy name._ ps. , . questions. . how does our catechism begin the explanation of every commandment after the first commandment? . when only can and will we fulfil all the commandments? . what, therefore, does god demand of us in every commandment? . enumerate some of god's holy names. . for what purpose has god revealed his name to us? . what does it mean to take god's name in vain? . what does it mean to curse by god's name? . when do we swear by god's name? . whose work is witchcraft? . what people lie by god's name? . what does god say about the false prophets? (jer. , .) . what does it mean to deceive by god's name? . what has god threatened those who take his name in vain? . what is the will of god with respect to his name? . how should we use god's name? . what does it mean to call upon god? . when especially should we do so? . recite ps. , . . why should we praise the lord and give thanks unto his name? . recite ps. , . lesson . the third commandment. which is the third commandment? _thou shalt sanctify the holy-day._ what does this mean? _we should fear and love god that we may not despise preaching and his word, but hold it sacred, and gladly hear and learn it._ . _"thou shalt sanctify the holy-day,"_ that is the third commandment. we christians have a _holy-day._ we celebrate as our holy-day the first day in week, sunday. we do not do this because god has commanded us to keep this day or any other day holy, more sacred than the rest of the week. in the old testament, before christ came into the world, god had given his people a certain day as a holy-day, the seventh day of the week, the _sabbath._ in the new testament, after christ was born, god has given no such commandment. _the church, the christians themselves,_ has chosen a holy-day. the church chose sunday, because it was on a sunday that our dear lord, our savior and our king, arose again from the dead. every sunday should remind us of the resurrection of our savior, of his victory over sin, death, and the power of the devil.--we also keep other days holy, for instance, christmas, new year's day, easter, and other festival days. can you name some other christian festival? . _why do we christians celebrate certain days as holy-days though god has not commanded us to do so?_ it is god's will that his children should come together for services of _preaching and hearing his word,_ that they should come together in their churches for public worship. in order to do this, it is necessary to set aside a _certain day._ that is the reason why the church celebrates sunday and other feasts. _we celebrate them not by divine command, but in order to have time for public worship,_ for going to church, for services of preaching and hearing the word of god. to the question, "what does this mean?" namely, to sanctify the holy-day, our catechism rightly answers: _"we should fear and love god that we may not despise preaching and his word, but hold it sacred, and gladly hear and learn it."_ . _we should not despise preaching and his word, but hold it sacred,_ that is the will of god according to the third commandment. remember, it is _his_ word, the holy word of our _heavenly father,_ whom we should fear and love. it is god himself who speaks to us in his word, in the bible, when we read it. it is god himself who sends his messengers to us, our pastors and teachers, to preach his word that we may the better understand it. our savior says concerning his messengers: _"he that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me."_ luke , . in despising his word, we despise our lord, yea, our god and father himself. a child does not despise the words of his respected and beloved father. how deeply would we, then, offend our heavenly father by despising his word!--if we really fear and love god, we shall not despise his word, but hold it sacred. we shall not forget that we are hearing our dear father's voice when we are reading our bible. when god's word is preached to us in our churches, we shall hear and receive it not as the word of men, but as it is in truth, the word of god. thess. , . . _when is this done?_ when do we not despise god's word, but rather hold it sacred? god's word is _preached to to us in public worship._ we despise the preaching of his word when we do not go to church at all, or only now and then, at long intervals, because we prefer to stay at home to do our work or to amuse ourselves. we despise preaching when we go to church, but hear the sermon carelessly when we do not pay attention to the pastor. he that will not hear god's word is not of god; such a one cannot remain god's child. john , .--if we keep the preaching of god's word sacred, we shall go to church regularly every sunday, unless sickness, or something else that we cannot avoid, hinders us. we shall go to church in order to hear the sermon, to listen attentively to it. we shall hear the word willingly and gladly and rejoice that we may again hear the dear gospel of the love of god in jesus christ, our lord. we shall rejoice and say: _"lord, i have loved the habitation of thy house, and the place where thine honor dwelleth."_ ps. , .--god's word is also preached and taught us in our _day-schools_ and _sunday-schools._ come to your school regularly, hear the lessons from the word of god diligently and attentively and you will hold his word sacred; you will do the will of your father. . god's word is not only preached, god has also given us the _bible, his written word._ he wants us to read his word in our _homes. "search the scriptures,"_ john , , our savior says. we should not only read it, but read it carefully and often, read it with prayer to god that we may more thoroughly understand it. the word of god should dwell among us _richly, abundantly._ col. , . if we do not read and study our bible at home, we are despising the word of god. . we should not only hear and read the word of god, and hear and read it gladly; our catechism also tells us _that we should learn it._ like mary, the mother of jesus, _so we, too, should keep all these words and ponder them in our hearts._ luke , . we should try with the help of our lord to live more and more according to god's word. _"thy word is a lamp unto my feet and a light unto my path."_ ps. , . if we do this, we are holding god's word sacred and shall be blessed by it. _"blessed are they that hear the word of god and keep it."_ luke , . remember _hannah,_ the mother of little samuel, sam. , ; _mary_ sitting at jesus feet and hearing his word, luke , . remember especially how our _lord_ loved his father's house. luke , - . . there is one thing we should not forget: to keep god's word sacred. god sends his messengers to us, our pastors and preachers. we should _honor and esteem and love them_ for their work's sake. we should obey them when they preach god's word and _pray_ for them. we should help that the blessed word of god may be preached to all nations, to all men, that all may hear it and be saved by it. . in the first commandment we learned that throughout our life we should fear and love god and trust in him with our whole heart; in the second, that we should not misuse his holy name, but use it to the praise of god and the salvation of our neighbors and ourselves; in the third, that we should diligently hear and learn god's word, so that all our actions, our entire life, may be ordered according to it. _these three commandments relate to god. they teach us the love of god._ now follow the other seven, which relate to our neighbor, _whom we should love as ourselves._ remember:-- _ . we sanctify our holy-day when we fear and love god that we may not despise preaching and his word, but hold it sacred._ _ . the fear and love of god will induce us to hear and read god's word, not carelessly, but diligently and gladly, to learn it and to live according to it._ memorize:-- _he that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me._ luke , . _lord, i have loved the habitation of thy house, and the place where thine honor dwelleth._ ps. , . _let him that is taught in the word communicate unto him that teacheth in all good things._ gal. , . questions. . which day did god institute in the old testament as the holy-day of his people? . did god in the new testament give us a certain day as our holy-day? . why does the christian church choose a holy-day, though god did not command us to do so? . what is god's will concerning his word? . what is necessary that christians may come together to preach and hear god's word? . how do we, therefore, sanctify our holy-days? . why should we not despise god's word, but keep it sacred? . how do we show that we do not despise the preaching of his word? . whose voice do we hear in the sermon? . as whose word should we, therefore, hear and accept the sermon? . where do we also hear the word of god? . in which book do we find the written word of god? . how should we us our bibles, the written word of god? . what does it mean to learn god's word? . how must we, finally, show our love of god's word? . to whom do the first three commandments relate? . what does the first commandment teach us? . the second? . the third? . what is the sum of these commandments? . to whom do the other commandments relate? . how should we love our neighbor? lesson . the fourth commandment. which is the fourth commandment? _thou shalt honor thy father and thy mother, that it may be well with thee, and thou mayest live long on the earth._ what does this mean? _we should fear and love god that we may not despise our parents and masters, nor provoke them to anger, but give them honor, serve and obey them, and hold them in love and esteem._ . _"thou shalt honor thy father and thy mother."_ go has given us a commandment in regard to our _father_ and _mother,_ our _parents._ this is a very important commandment for all children. it is god's will that we not only _love_ our parents, but also _honor_ them. we honor those who occupy a higher position than we, who have been placed above us, who have a right to command us and demand our obedience. by commanding us to honor our parents, god places them above us. he wants children to regard their parents as being in god's stead, above them, as his representatives, whom for his sake they should honor. never forget that your dear parents have been placed over you by god. never forget to honor and respect them for god's sake. . what does it mean to honor father and mother? _"we should, fear and love god that we may not despise our parents ... nor provoke them to anger."_ we should not _despise_ our parents. we despise them when we do not respect the high station in which god has placed them over us, when in our hearts we do not esteem them as god's representatives, when we act as though we were their equals or even stood above them.--we should not _provoke them to anger,_ that is, we should not by word or deed excite them to just anger or cause them pain and distress, by being unkind, stubborn, disobedient, even insolent towards them, or by wicked deeds and sins which dishonor them. remember _absalom,_ who despised his father david and caused him bitter grief by rebelling against him and making himself king in his stead. sam. . remember the wicked sons of eli. sam. , .--god is displeased with this sin. _"the eye that mocketh at his father and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it,"_ says the word of god. prov. , . god will severely punish all bad and disobedient children, very often in this life, as he did with absalom, and if they do not repent, in eternity. . we must not despise our parents, but should _give them honor,_ that is, we should regard them in our hearts as god's representatives; we should respect their station, even if they are lowly, or poor, or even queer. they are still our parents, and therefore should not be deprived of their honor because of their failings. it is _god's will_ that we honor them. . we should show in words and deeds that we honor our parents. we should _serve_ them, we should do for them whatever we can, even if they do not ask for it, and do it gladly. when they become old or sick, we should do all in our power to help them, and so try to repay the love and care which they have shown us when we were young and weak and so much in need of their kindness. your dear parents did and still do so much for you that you will hardly ever be able to repay them. _"let them_ [the children] _learn . . . to requite their parents_ [to repay their love]; _for that is good and acceptable before god."_ tim. , . . we should, furthermore, show the respect we owe our parents by _obeying them._ we should do what they tell us, carry out their commands, and do it without a murmur, willingly, quickly, fully, and gladly. in this manner you, at your age, can best prove that you honor your parents. _"children, obey your parents in all, things; for this is well-pleasing unto the lord."_ col. , . _"hearken unto thy father that begat thee, and despise not thy mother when she is old."_ prov. , . . _"we should hold them in love and esteem."_ god has given us our parents as a most precious gift. through them our heavenly father bestows upon us numberless other gifts and blessings. our parents provide for us; they give us all we need in this life; they shelter and protect us. they try to lead us to our savior by teaching us the word of god, by sending us to a christian school. they bring us up in the nurture and admonition of the lord. eph. , . should we not love and esteem them as a precious gift of god? should we not thank him with all our heart, thank him by doing his will in regard to our parents? do not forget: _we honor our parents because we fear and love god, who has given us this most precious gift._ . our catechism not only says that we should honor our parents, but it adds the word _"masters."_ god has placed other persons besides our parents over us, in _home, school, and state._ our parents are also those who take our parents place, _who take care of us and protect us_ if our parents are dead or otherwise unable to take care of us. god has placed over us our _teachers_ in our schools, who instruct us in our parents stead. there are many persons in our country, in our cities and towns, who have been placed above us, such as the president of the united states, the governor of our state, the mayor of our city, etc. it is god who has placed also these rulers over us. he commands us to hold all these in honor and esteem, to serve and obey them in all things in which he has placed them over us. . god has added to the fourth commandment a _special promise: "honor thy father and mother; which is the first commandment with promise: that it may be well with thee, and thou mayest live long on the earth."_ eph. , . . this shows how well-pleasing it is unto god if we keep this commandment, if we honor and love our parents and masters. our gracious lord will abundantly reward all children who honor their parents and masters, and do it in the fear and love of god. he will bless them here on earth in a way which is good for them, and he will bless and reward them more abundantly in heaven. the most beautiful example of the fulfilment of this commandment is our _lord himself,_ of whom we read: _"and he went down with them_ [his lowly parents], _and came to nazareth, and was subject unto them."_ luke , . he even remembered his mother when he was nailed to the cross. john , . . remember:-- _ . parents are a most precious gift of god. god has placed them over us that through them he may provide for us, protect us, and lead us to himself, our savor, and to eternal life._ _ . we should therefore highly honor and esteem our parents, serve and obey them in the fear and love of god, our heavenly father._ _ . this is well-pleasing to god, who will graciously reward us._ memorize:-- _honor thy father and mother; which is the first commandment with promise: that it may be well with thee, and thou mayest live long on the earth._ eph. , , . _children, obey your parents in all things; for this is well-pleasing unto the lord._ col. , . _let them learn ... to requite their parents; for that is good and acceptable before god._ tim. , . questions. . what is god's holy will regarding our parents? . what place does god give our parents by commanding us to honor them? . whose representatives are they? . when do we despise our parents? . when do we provoke them to anger? . give examples of children who despised their parents. . how will god punish children who despise their parents? . what does it mean to hold our parents in honor? . how do we show in words and deeds that we honor our parents? . when do we serve them? . at what time especially can we repay their love? . what does it mean to obey our parents? . how should we carry out their commands? . why should we love and highly esteem our parents? . who are the "masters" whom god has placed over us? . what has god added to this commandment? . what does god teach us by adding this special promise? . who is the most beautiful example of the fulfilment of this commandment? lesson . the fifth commandment. which is the fifth commandment? _thou shalt not kill._ what does this mean? _we should fear and love god, that we may not hurt nor harm our neighbor in his body, but help and befriend him in every bodily need._ . you all know what it means to kill. it means to take our own life or the life of our neighbor, our fellow-man. this is what god forbids in this commandment. _god is the giver of all life._ he alone, therefore, has the right to take it away. god made man in his image. how dare we destroy the image of god! our neighbor's life should be _sacred_ to us. god will punish him who takes his neighbor's life. _"whoso sheddeth man's blood, by man shall his blood be shed; for in the image of god made he man."_ gen. , . remember _cain_ and _judas._ . god forbids still more in this commandment. our catechism explains it by saying: _"we should fear and love god that we may not hurt ... our neighbor in his body."_ in the story of the good samaritan we learn what this means. the man who went down from jerusalem to jericho fell among thieves (robbers), who wounded him and, leaving him half dead, departed. luke , . these robbers hurt the jew in his body, they brought his life into danger. but for the samaritan he certainly would have died. the life of our neighbor may be hurt in other ways. pharaoh of egypt endangered the lives of the israelites by compelling them to do labor that was too hard for them. we should not wound our neighbor in his body, or in any other way bring his life or health into danger and thus shorten his life. . _we should not harm our neighbor in his body,_ that is we should not by spiteful words or wicked deeds embitter his life and in this way shorten it. remember how joseph's brothers embittered his life by selling him into slavery, how they embittered the life of their father by telling him that joseph had been killed by a wild animal they made life a burden both to their brother and to their father. . _we should fear and love god that we may ... help and befriend our neighbor in every bodily need._ our neighbor is in bodily need when he is in danger of losing his life and health. look again at the story of the good samaritan. there you will learn what it means to help and befriend our neighbor in his bodily need. the poor jew fell among robbers, who stripped him of his raiment, wounded him and carelessly departed, though that poor man was nearly dead. the jew certainly was in bodily need, being in great danger of losing his life. a samaritan passed, and, seeing this poor man, he took compassion on him. he went up to him and helped him. he bound up his wounds, set him on his own beast brought him to an inn, and took care of him. he helped the poor jew in his bodily need and saved his life.--but the good samaritan did more. the next day, not being able to stay any longer with his afflicted brother, he gave money to the host of the inn, and asked him to take care of the wounded jew in his stead after his departure; he even promised to give the innkeeper more money if it should be necessary. the good samaritan befriended the jew, he acted as a friend to him. not only did he save him from death, he also assisted him until he was no longer in bodily need. _"go, and do thou likewise,"_ our lord says.--that jew, like all the jews at that time, most probably, was an enemy of the samaritans. the samaritan knew that, and still he helped and befriended him. we should help and befriend not only our relatives and friends, or those who are able and willing to repay us and help us when we are in need, but also our enemies, those who hate and despitefully use us, _"if thine enemy hunger, feed him; if he thirst, give him drink,"_ rom. , . _"love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you."_ matt. , . . the samaritan _took compassion_ on the jew, therefore he helped him. the compassion, or pity, was in his heart. all our good works and all our sins issue from the heart. _we should watch over our hearts, over our thoughts._ no anger and hate against our neighbor should be in our hearts. and even if our neighbor does us wrong, if he injures and insults us, we should not revenge ourselves, but love our brother. _"whosoever hateth his brother is a murderer; and ye know that no murderer hath eternal life abiding in him."_ john , .--we should always be kind, merciful, and forgiving to our neighbor, even to our enemy. _"blessed are the merciful; for they shall obtain mercy."_ matt. , . and above all, we should _fear and love god,_ then we shall help and befriend our neighbor, him whom god has made in his image. remember:-- _ . life is god's gift. only he who gave it has the right to take it. the life of our neighbor should be sacred to us._ _ . therefore we should not kill or hurt or harm our neighbor, our fellowman, in his body, nor hate him or be angry with him. god has made man in his image._ _ . we should help and befriend our neighbor whenever he is in bodily need, always be kind and merciful to him and forgive him when he wrongs us._ memorize:-- _whoso sheddeth man's blood, by man shall his blood be shed; for in the image of god made he man._ gen. , . _whosoever hateth his brother is a murderer; and ye know that no murderer hath eternal life abiding in him._ john , . _therefore, if thine enemy hunger, feed him; if he thirst, give him drink._ rom. , . _blessed are the merciful, for they shall obtain mercy._ matt. , . questions. . what does it mean to kill? . why should we not take our fellow-man's life? . in whose image did god make man? . what does god, furthermore, forbid in this commandment? . what does it mean to hurt our neighbor in his body? . what does it mean to harm him in his body? . from whom may we learn how to fulfil this commandment? . how did the good samaritan help the jew? . how did he befriend him? . when, even, should we help our neighbor? . what does our lord say matt. , ? . where do all our good works and all our sins rise? . what kind of thoughts should not be in our hearts against our neighbor? . what does the bible tell us of him who hates his brother? . how should we be disposed towards our neighbor if he wrongs us? . when will we fulfill this commandment? . what does our lord say about the merciful? lesson . the sixth commandment. which is the sixth commandment? _thou shalt not commit adultery._ what does this mean? _we should fear and love god that we may lead a chaste and decent life in word and deed, and each love and honor his spouse._ . _we should lead a chaste and decent life,_ that is the demand of our god and heavenly father according to the sixth commandment. our hearts must be chaste to make our lives chaste and decent. our _hearts_ should be _chaste,_ that is, free from evil lusts, free from unclean and lewd thoughts and desires. when our hearts are chaste and pure, our lives will be decent and modest and clean. the chastity of our hearts will show itself in all the acts of our life. _"keep thyself pure,"_ says the word of god. tim. , . keep your heart pure and chaste. . _we should lead a chaste and decent life in word._ we should refrain from _all filthy words_ that prove our heart to be unclean, from all words, songs, jests, etc., of which we would be ashamed before god, or before parents if they would hear them. we should shun all those jests and verses which boy whispers to boy, or girl to girl, lest decent persons might overhear them. only such words as are good and clean should pass our lips. never use a word that you would be ashamed of in the presence of your parents and teachers! always remember that god is with you, that he will hear every word you utter in secret. _"let no corrupt communication proceed out of your mouth, but that which is good."_ eph. , . . _we should lead a chaste and decent life in deed._ we should shun all acts which are mostly done in secret, all deeds which we would be ashamed of in the presence of god, our parents, or other decent people. we should walk honestly as in the day. rom. , . we should keep all members of our body clean and pure. _our body is the temple of the holy ghost._ cor. , . how could a child of god use a member of his body for filthy purposes and so defile god's temple, make it impure! we should be modest and decent in our behavior, manners, dress, etc. . _what must we do to lead such a chaste and decent life?_ our hearts, by nature, are unclean and unchaste full of evil desires. we cannot hinder evil lusts from springing up in our hearts at times. but with the help of god we must try, and try earnestly, _to quench them, to put them down,_ lest they gain a place in our hearts. we can do this only _by means of god's word and prayer._ think of god's holy commandment, of the will of our heavenly father according to which we should be pure in heart. god says: _"blessed are the pure in heart; for they shall see god."_ matt. , . remember that god knows the secret thoughts of your heart, and you will say with joseph: _"how, then, can i do this great wickedness and, sin against god?"_ gen. , . the fear and love of god will put down all evil lusts and lewd thoughts. and whenever filthy desires arise and tempt you, pray to god for his help, pray earnestly and fervently: _"create in me a clean heart, o god, and renew a right spirit within me."_ ps. , . . in order to lead a chaste and decent life, _we should, as far as possible, shun all temptations and all places and occasions where such temptations will come upon us._ the world is an unclean place, full of evil lusts. temptations meet us everywhere. therefore we must always watch over ourselves. _"flee youthful lusts,"_ tim , , as joseph fled when potiphar's wife tempted him. we should not go to places where such temptations may be met; we should shun bad company, impure books or pictures, theaters, etc. where indecent talk or pictures may excite evil lusts in us. . _when we are alone and idle,_ the devil often comes to tempt us with impure thoughts and desires in order to lead a chaste and decent life, we should avoid idleness and work diligently and faithfully. find something useful to do in work or innocent play, and satan will find less time to tempt you with lustful thoughts. but above all, pray to your heavenly father that he would guard you in all temptations, that you may overcome and obtain the victory. . we should fear and love god _that each may love and honor his spouse. spouse_ is man or wife, persons who live in holy matrimony, as your parents do. _matrimony_ is instituted by god, and it is his will that husband and wife should love and honor each other, that they should faithfully live together till death parts them. if one is unfaithful to the other, or leaves the other, he or she commits _adultery._ remember:-- _ . god alone can make your heart chaste and keep it clean from sinful lust. pray to him: "create in me a clean heart, o god, and renew a right spirit within me."_ ps. , . _ . when temptation comes near you, when you feel in your heart the sinful lust, remember: god is with me, he sees and hears everything i do, even the innermost thoughts of my heart. "how, them, can i do this great wickedness and sin against god?"_ gen. , . _ . watch over yourself and keep away from all places where temptation is sure to come. "flee youthful lusts."_ tim. , . memorize:-- _let us walk honestly as in the day._ rom. , . _let no corrupt communication proceed out of your mouth, but that which is good._ eph. , . _create in me a clean heart, o god, and renew a right spirit within me._ ps. , . _keep thyself pure._ tim. , . _flee youthful lusts._ tim. , . questions. . what does god command in the sixth commandment? . when will our _hearts_ be chaste? . when will our lives be decent? . what does god demand tim. , ? . when will we be chaste and decent in _words?_ . what kind of words should we never use? . how do we lead a chaste and decent life in _deed?_ . what does god himself call our bodies in his word? . when do we defile this temple of god and make it impure? . how should our behavior, our manners, be? . how are our hearts by nature? . what feelings will therefore often arise in our hearts? . by what means can and should we put down these evil thoughts? . what should they not gain in our hearts? . what places should we avoid in order to lead a chaste life? . name some such places and occasions. . what should we also avoid, in order that satan may have less opportunity to tempt us? . what does god command those who live together in holy matrimony? . how long should husband and wife live together in this union? . what sin do they commit if they prove unfaithful to each other? lesson . the seventh commandment. which is the seventh commandment? _thou shalt not steal._ what does this mean? _we should fear and love god that we may not take our neighbor's money or goods, nor get them by false ware or dealing, but help him to improve and protect his property and business._ . _we should not steal;_ that means, _we should not take our neighbor's money or goods._ our neighbor's, our fellow-man's, money and his goods do not belong to us, but to him _they are his property._ it is god's will that men should have property, money, and goods that belong to them. all the goods in the world come from him, they are his gift. he gives to every one as much earthly goods as he pleases, as much or as little as is best for him. there always will be rich people and poor people among us. _the property of our neighbor should be sacred to us because it is given him by god, our heavenly father._ . _we should not take our neighbor's money or goods._ it belongs to him according to god's will; therefore we should not steal, that is, not take his property away from him. he may give and present it to us, if he so chooses, but we should not take it. we may buy his goods at a fair price, if he is willing to sell, but we should not take it against his will. this may be done in various ways. think of the _thieves_ into whose hands the jew fell who came down from jerusalem to jericho. luke , . they stripped him of his raiment; _openly_ and _by force_ they took his clothes and all that he had. we call such men _robbers._-- others do not take their neighbor's property by force, they sneak into their neighbor's house and take his money and valuables _secretly,_ without his knowledge, or they pick his pockets when there is a chance. _achan_ took some of the spoils of the city of jericho secretly and hid the goods in the earth under his tent, in order that nobody might know what he had taken. josh. , . such men are called _thieves;_ their sin is called _theft._ also to-day there are many robbers and thieves in the world.--beware of taking your fellow-pupil's property, be it ever so small, a pen or a pencil, etc. that would be theft. remember that your heavenly father, whom you fear and love, will see you. our lord says: _"let him that stole steal no more, but rather let him labor, working with his hands the thing which is good."_ eph. , . . _we should not get our neighbor's money and goods by false ware or dealing._ that is another way of taking our neighbor's property. taking our neighbor's property in this manner is generally called fraud or cheating. _"let no man go beyond_ [what belongs to him according to the will of god], _and defraud his brother in any matter_ [in his trade and business], _because that the lord is the avenger of all such"_ (the lord will punish all that commit such frauds). thess. , . we should not take our neighbor's money _by false ware,_ that is, by selling bad, poor wares to him in place of good ones for which he pays. we should not take his money _by false dealings,_ that is, by using short weights and measures, and in this way keeping back what belongs to our neighbor, by taking too much profit when buying or selling anything, and thus cheating our brother, by borrowing money or other goods and not returning them, etc. _"the wicked borroweth and payeth not again."_ ps. , . there are many ways of taking our brother's money or goods. a child of god will shun them all, he will be _honest_ in all his dealings with his neighbor. . _we should help our neighbor to improve ... his property and business._ we should help and assist our neighbor as much as we can, by _word and deed,_ that his property and business, by means of which he earns his living, may be _improved,_ become better. if our neighbor is poor and suffers want, we should help him by _giving_ him of our money, or other goods which he may be in need of. _"he that hath pity upon the poor lendeth unto the lord; and that which he hath given will he pay him again."_ prov. , we should lend him our money if he is in need, until he may be able to repay it. _"give to him that asketh thee, and from him that would borrow of thee turn not thou away."_ matt. , . _zacchaeus,_ after having joyfully received the lord into his house, was ready to give half of his goods to the poor. luke , . how _well-pleasing_ it is to our lord when we help the poor and needy! _"to do good and to communicate forget not; for with such sacrifices god is well pleased."_ heb. , . . _we should help our neighbor to ... protect his property and business._ our neighbor's property and business sometimes is in danger, in danger by water or fire, or by wicked men who try to harm our brother. we should _warn_ him against these dangers, we should give him _good advice how to overcome them._ but we should not only warn and advise but also assist him as much as we can that his property may not be lost or come to harm. our love to god should prompt us to serve our brethren. _"this commandment have we from him, that he who loves god love his brother also."_ john , . remember:-- _ . all our property has been given us by god. god bestows these goods as he pleases. rich and poor will always be among us. the property of our neighbor should be sacred to us because god has given it to him._ _ . we should, therefore, not take our neighbor's money and goods against his will, neither by robbery and theft, nor by defrauding him by poor wares or crooked dealings. always be honest!_ _ . we should rather help him to improve his property and business and to preserve it from danger and harm._ memorize:-- _give to him that asketh thee, and from him that would borrow of thee turn not thou away._ matt. , . _he that hath pity upon the poor lendeth unto the lord; and that which he hath given will he pay him again._ prov. , . _to do good and to communicate forget not; for with such sacrifices god is well pleased._ heb. , . questions. . stating it in one word, what do we call all the money and goods our neighbor has? . from whom did he receive his property? . how should the property of our neighbor be to us? . what does it mean to steal? . in what way do men take the property of their neighbor against his will? . what do we call robbery? . what is theft? . how should we also not take our neighbor's money or goods? . when do we take our neighbor's money by false wares? . when do we take it by false dealings? . how does the bible call him who borrows money but does not repay it? (ps. , .) . what does god command us to do in behalf of our neighbor's property and business? . how should we help our neighbor when he is poor and suffering want? . what does our lord say matt. , ? . to whom does he lend who takes pity on the poor? . what do we learn from heb. , ? . what should we do to protect our neighbor's property? . if we love god, whom shall we love also? lesson . the eighth commandment. which is the eighth commandment? _thou shalt not bear false witness against thy neighbor._ what does this mean? _we should fear and love god that we may not deceitfully belie, betray, slander, nor defame our neighbor, but defend him, speak well, of him, and put the best construction on everything._ . _"thou shalt not bear false witness against thy neighbor,"_ that is the command of our heavenly father in the eighth commandment. _false witness_ is any false statement against our neighbor, anything false and deceitful that we say against him. a _false_ statement is saying something that is not true; it is a statement _against_ our neighbor when it will harm him, or hurt his good name, or deprive him of it altogether.--false witness comes out of an evil _heart,_ a heart that is false and insincere against our neighbor. we should not even _think evil_ of him. _"let none of you imagine evil in your hearts against your neighbor."_ zech. , . if we love god and for his sake our neighbor, we shall always think well of him, even if he is our enemy. . we can bear false witness against our neighbor in many ways. our catechism explains: "we should fear and love god that we may not deceitfully belie, betray, slander nor defame our neighbor."--_we should not belie our neighbor. potiphar's wife_ belied joseph. she told her husband a lie about joseph, saying that he had tried to wrong her. she did so in order to harm joseph, to bring him into prison.--_we should not lie,_ we should never wilfully and knowingly tell an untruth, or withhold the truth from our neighbor to harm him. be careful always to tell the truth. our lord tells us that the _devil_ is a liar and the father of it. john , . if you tell a lie, you do the work of the devil. remember that you are a child of god and that a child of god fears and loves his heavenly father. god hates all liars and will most certainly punish them. _"he that telleth lies shall not tarry [remain] in my sight,"_ says the lord ps. , . . _we should not betray our neighbor._ we should not reveal his secrets, not tell others what our neighbor does not want other people to know. it shows a false and deceitful heart against our brother to reveal his secret sins. _"a talebearer revealeth secrets; but he that is of a faithful spirit concealeth the matter."_ prov. , . . _we should not slander nor defame our neighbor._ we are not to speak evil against our brother behind his back, when he is not present and therefore not able to defend himself. even if the evil which we tell of him be true, we should not tell others of it. holy scripture admonishes us: _"speak not evil one of another, brethren."_ jas. , . because we are brethren, we should not speak evil, but well, of one another. if we slander and backbite our neighbor, speak evil of him when he is not present, we _defame_ him, that is, we harm his good name; it is our fault if other people will think evil of him. we are all much inclined to these sins; therefore beware of backbiting and slandering your neighbor. honor and a good name are easily taken away, but not easily restored. . we should never speak against our neighbor to harm and injure him, but we are to speak _for_ him. _we should defend him._ when in our presence anybody speaks evil of our brother behind his back, so that this brother cannot speak for himself, we should not remain silent, but speak for him, defend him against all false statements and lies uttered against him. we should never allow our neighbor to be slandered in our presence. . _we should speak well of our neighbor._ we are to speak well of his good works and deeds, to praise them as far as it can be done in keeping with the truth. especially when others speak evil of our brother, when they slander and defame him, we ought to take his part and speak well of him, so that he may keep his good name. we read of jonathan, david's friend: _"and jonathan spake good of david unto saul, his father_ [who was david's enemy and wanted to kill him], _and said unto him, let not the king sin against his servant, against david, because he hath not sinned against thee, and because his works have been to thee-ward_ [towards you] _very good."_ sam. , . and in verse we read that saul listened to jonathan and resolved not to kill david. owing to jonathan's good words, then, david was safe for a while. the jews who asked jesus to heal the servant of the centurion spoke highly of him. they besought the lord instantly to hear the prayer of the centurion, saying, _"that he was worthy for whom he should do this, for he loveth our nation, and he hath built us a synagog."_ luke , . . in the same way we should speak well of our neighbor and praise him. . _we should put the best construction on everything_ that we hear of our neighbor, or that we see him doing. we should put the best construction on everything, that is, in love and charity we should cover his faults and not make too much of them. we should explain all his words and deeds in his favor as far as this can be done in keeping with the truth. _"charity shall cover the multitude of sins."_ pet , . true love and charity always thinks the best of the neighbor, always hopes for the best, and will suffer wrong rather than do wrong. _"charity believeth all things, hopeth all things endureth all things."_ cor. , . it is a noble virtue to explain as best you can all you may hear of your neighbor. . in this commandment god demands of us, his children, many good works which are well-pleasing to him, if only we would recognize them. there is nothing which can do both greater good or harm in all matters than our tongue, though it is such a small and feeble member of our body. remember:-- _ . if we love god and, for his sake, our neighbor, we shall always think well of him, even though he is our enemy._ _ . a child of god should never tell a lie. god hates a liar and will punish him._ _ . always speak well of your neighbor, defend him if he is falsely accused, and explain his deeds and words in his favor._ _ . "there is not a word in my tongue, but, lo, o lord, thou knowest it altogether."_ ps. , . memorize:-- _let none of you imagine evil in your hearts against his neighbor._ zech. , . _wherefore putting away lying, speak every man truth with his neighbor._ eph. , . _speak not evil one of another, brethren._ jas. , . _charity shall cover the multitude of sins._ pet. , . questions. . which is the eighth commandment? . what does it mean to bear false witness against our neighbor? . when is a statement a false statement? . when is it a statement against our neighbor? . when do we belie our brother? . what does it mean to lie? . who was the first liar in the world? . how does god look upon a liar? . what does it mean to betray our neighbor? . when do we slander and defame him? . what ought we to do to protect the good name of our neighbor? . when should we defend him? . what does it mean to speak well of him? . who, for example, spoke well of his friend? . whom did the jews praise in the presence of the lord? . what does it mean to put the best construction on everything? . what do we read pet. , ? . of what member of our body should we take especial care? lesson . the ninth and tenth commandments. which is the ninth commandment? _thou shalt not covet thy neighbor's house._ what does this mean? _we should fear and love god that we may not craftily seek to get our neighbor's inheritance and house, nor obtain it by a show of right, but help and be of service to him in keeping it._ which is the tenth commandment? _thou shalt not covet thy neighbor's wife, nor his man-servant, nor his maid-servant, nor his cattle, nor anything that is thy neighbors._ what does this mean? _we should fear and love god that we may not estrange, force, or entice away from our neighbor his wife, servants, or cattle, but urge them to stay and do their duty._ . in the ninth and the tenth commandment god forbids the same. both commandments begin with the words: _"thou shalt not covet."_ to covet means eagerly and sinfully to desire and want what does not belong to us, but to some one else, to our neighbor. we are covetous when we envy our neighbor because of what he has, and want it for ourselves, and will not be satisfied until we have obtained it for ourselves. remember the story of _king ahab and naboth._ ahab, the wicked king of israel, had a strong desire for a certain vineyard which was the property of naboth. he offered to buy the vineyard, but naboth did not want to sell it because he had inherited it from his fathers. ahab kept on longing for the property of his neighbor and was not satisfied until naboth was stoned to death, and he was able to take possession of the vineyard. kings , - . here we learn what it is to covet our neighbor's property. . we are all, by nature, covetous. we all envy our neighbor and desire to obtain what belongs to him. god forbids such evil desires. already in the seventh commandment we learned that our neighbor's property ought to be sacred to us because god himself gave it to him. god does not want us even to covet it, to _desire_ to obtain it against the will of our neighbor. we should, therefore, not _craftily,_ with cunning and fraud, _seek to get our neighbor's inheritance,_ what he inherited from his parents, or his _house,_ nor try _to obtain it by a show of right,_ in such a way that it appears right before men while it is wrong in the sight of god. we should not _force or entice away our neighbor's wife, or servants, or cattle, or whatever belongs to him._ . the property of our neighbor should be sacred to us. because we love him for god's sake, we should _help him and be of service to him in keeping his property._ we should urge our _neighbor's wife or servants to remain with him and do their duty towards him_ whenever we see that they are seeking to leave him. god, our heavenly father, tells us in his word: _"by love serve one another."_ gal. , . and furthermore he says: _"look not every man on his own things, but ever man also on the things of others."_ phil. , . . god forbids us to covet our neighbor's property, all that belongs to him. _covetousness is a sin of the heart._ god teaches us a very important lesson in these last two commandments. he teaches us that not only our evil deeds nor only our evil words are sins against the holy god, _but also our evil thoughts._ in the sight of god every desire for anything that he has forbidden in his word is evil, is a sin, even if this sinful thought does not break out in evil words or deeds. every lust in itself is truly a sin which god has threatened to punish. _"thou shalt not covet,"_ is his demand. every sinful thought, every impure desire in our heart, proves that we do not fear and love our heavenly father as we should, that we have broken not only these two commandments, but the first also, yea, all the commandments of our lord. . god demands that our hearts be holy. there should be no evil lust, no desire for any sin in our hearts, _but only a holy desire to serve our god and father. "ye shall be holy [without any sin], for i, the lord, your god, am holy."_ lev. , . our hearts should be so filled with fear and love of god and all that is good in his eyes that no evil thought, no sinful lust, can find room in them. _"be ye therefore perfect, even as your father which is in heaven is perfect."_ matt. , . . these last two commandments, even as the first commandment, especially teach us that we have not kept the commandments of our lord, and _that we cannot keep them perfectly._ our hearts are full of lust against the demands of god, full of evil thoughts. our lust so often entices and tempts us to sin by word and deed. we must confess that _we all are sinners in the sight of god._ and "the wages of sin is death." we are poor and lost sinners. therefore _we daily pray for god's forgiveness,_ we beg our heavenly father to be gracious unto us for christ's sake, who has fulfilled the commandments of god in our stead and borne our sins. remember:-- _ . "thou shalt not covet," is god's command. if you covet what belongs to your neighbor, you sin against god. every desire in your heart to do what the lord has forbidden is a sin in the sight of god._ _ . god wants our hearts to be without sin, perfect and holy, as he himself is holy._ _ . my heart is sinful. "create in me a clean heart, o god, and renew a right spirit within me."_ ps. , . memorize:-- _by love serve one another._ gal. , . _ye shall be holy; for i, the lord, your god, am holy._ lev. , . _be ye therefore perfect, even as your father which is in heaven is perfect._ matt. , . questions. . what does god forbid in the last two commandments? . what does it mean to covet? . why should we not covet our neighbor's property? . how should we not seek to get our neighbor's inheritance and house? . what does it mean to obtain our neighbor's property by a show of right? . whom should we not force and entice away from our neighbor? . what should we do concerning our neighbor's inheritance and house? . what does our lord tell us gal. , ? . what should we do concerning our neighbor's wife and servants? . what important lesson do these commandments teach us? . what does every impure desire in our heart prove? . how should our hearts be? . what does our lord command lev. , ? . with what ought our hearts to be filled? . what does our savior say matt. , ? . what must we confess when we consider the commandments of god? . what should therefore be our daily prayer? lesson . the close of the commandments. what does god say of all these commandments? _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 showing mercy unto thousands of them, that love me and keep my commandments._ what does this mean? _god threatens to punish all that transgress these commandments. therefore we should fear his wrath, and not act contrary to them. but he promises grace and every blessing to all that keep these commandments. therefore we should also love and trust in him, and willingly do according to his commandments._ . thus says the lord of all his commandments: _"i, the lord, thy god, am a jealous god."_ god reminds us that he who has given us his commandments is the _lord._ he is our lord, we are his servants. he, as our lord, has the right to give us his commandments, and we are in duty bound to obey them.--he furthermore reminds us that he is _our god._ through christ, our savior, god has become our god, our father. a father will give only good gifts to his children. our heavenly father means well in giving his commandments. they are to be a blessing to us and will be a blessing, if we rightly use them. we should thank him for his commandments.--god tells us that he is a _jealous god._ god is not like a weak father who gives his children commands, but does not see to it that his children obey. god is a strict, a very strict father. he watches over his children whether they fulfil his commandments or break them.--and do not forget: our god is the _almighty_ god. he has the power to do what he says, to carry out his threats and to fulfil his promises. _"there is one lawgiver_ [this lawgiver is god, who has given us his commandments], _who is able to save and to destroy."_ jas. , . . god is a _jealous_ god. this he shows by _"visiting the iniquity_ [the wickedness] _of the fathers upon the children unto the third and fourth generation of them that hate him."_ that means: _"god threatens to punish all that transgress these commandments."_ those who break the commandments of god surely deserve punishment. by breaking the law of god they sin against him, they show that they _hate_ god, who has created and preserved them, who gives them life and all they need, who wants to be their father in christ, that they may become his children. instead of loving god, they hate him, who is the giver of all they have and enjoy.--what punishment does god threaten those who hate him? this is what he threatens: _"cursed be he that confirmeth_ [keeps] _not all the words of this law to do them."_ god's displeasure, his curse, his anger and wrath, will be upon him that sins. how fearful is it to be cursed by the almighty god!--when god gave adam the first command, he said: _"in the day that thou eatest thereof_ [of the tree] _thou shalt surely die."_ gen. , . god threatens _death_ to every sinner. _"the soul that sinneth, it shall die."_ ezek. , . _"the wages of sin is death,"_ god tells us in his word. rom. , . and after death eternal damnation awaits the sinner. _verily, we should fear god's wrath and terrible punishment and not act contrary to his commandments._ we should daily pray our heavenly father for grace to help us shun and flee all sins, even every evil thought that would bring god's wrath and punishment upon us. daily we will go to christ, our only savior, who has redeemed us from all sin, from death, and from the power of the devil. . our god is a _merciful_ god. this he proves _"by showing mercy unto thousands that love him and keep his commandments."_ god threatens to punish all that transgress these commandments, but he also _"promises grace and every blessing to all that keep these commandments."_ our god is a gracious and loving god. he promises to reward those who keep his commandments. it is true, we do not deserve any reward, even if we fulfil his law and live according to his will. it is our duty to do so. but so kind and loving is he to his children that he will reward them if they do what they owe him.--what does our god promise us? he promises _grace and every blessing._ the grace of god will be upon us when in love of god we try to keep his commandments. he will be well pleased with us, his children. what a great thing it is to be assured of god's grace and good will! who can harm us when the lord is with us? he furthermore promises _every blessing_ to those who keep his commandments. god will bless his obedient children here on earth, in this life, but far more will he bless them in the life to come with eternal salvation. in heaven we shall see him, our father and savior. _therefore we should also love and trust in him and willingly do according to his commandments._ . the ten commandments teach us the _holy will of our god,_ or, as we also call it, _his law._ here we learn what as god's children we should do and not do, in order to please him. gladly we should learn it. we desire to love him who has loved us.--we learn also _that we have not kept the law,_ that we cannot keep it, that we daily transgress the commandments of our lord. we learn that we are sinners who have deserved death and damnation. this also we should learn willingly, for it teaches us _how much we need a savior._ and then we go to our only savior, to our lord, who has fulfilled the law in our stead. remember:-- _ . god is our lord. he has a right to give us his commandments, and it is our duty to obey him. he is a jealous god, who will see to it that his law is fulfilled._ _ . god threatens to punish all who hate him and transgress his commandments. fear his wrath and do not act contrary to his holy will._ _ . god promises grace and every blessing to all who love him and keep his commandments. love and trust him, and willingly do according to his will._ memorize:-- _there is one lawgiver, who is able to save and to destroy._ jas. , . _cursed be he that confirmeth not all the words of this law to do them._ deut. , . _the soul that sinneth, it shall die._ ezek. , . _the wages of sin is death._ rom. , . _this do, and thou shalt live._ luke , . questions. . what does god call himself at the close of the ten commandments? . what right has god as our lord? . what is our duty to him? . of what does god remind us when he calls himself a jealous god? . what does god threaten to all that transgress his commandments? . what is the punishment that god threatens? . what is the wages of sin? . what punishment does god threaten the sinner after his death? . what does god promise those that love him and keep his commandments? . why do we not deserve any reward? . what is the reward which god promises us? . what should we do because god promises such rich reward? . what do the ten commandments teach us? . what do we furthermore learn from them? . of whom are we in need because we are sinners? . who is our true and only savior? lesson . review. . we have studied the ten commandments. who gave us these commandments? in all his commandments god tells us his holy will; he tells us what we should do and not do. why should we gladly obey him? what is our father's will according to the _first commandment?_ when do we regard god as our god? when do we show that we fear and love him? what does it mean to trust in god? what sin do we commit if we fear and love any one more than the true god? . which is the _second commandment?_ our catechism begins the explanation of every commandment after the first with these words: "we should fear and love god." what do we learn from this? in the second commandment god reveals his will concerning his holy name. mention some of god's names. in all these names god shows us who and what he is. his name should therefore be sacred to us. when do we take his holy name in vain? what does it mean to curse by god's name? how should we use his holy name? . which is the _third commandment?_ we celebrate as our holy-day the first day of the week, sunday. who instituted this holy-day? how do we sanctify our holy-day? we should not despise preaching and his word. when do we despise preaching and god's word? how should we hold god's word? how is this done?--to whom do the first three commandments relate? what is their sum? to whom do the other commandments relate? how should we love our neighbor? . we should love our neighbor as ourselves. of all our fellow-men our dear _parents_ are nearest to us. what is god's will concerning our parents? what place does god give them by commanding us to honor them? whose representatives are they? we should honor our parents as god's representatives. god has placed them over us. what should we therefore not do with regard to our parents? when do we honor them? . in the _fifth commandment_ god teaches us his will regarding the life, body, and health of our neighbor. who is the giver of all life? what right, therefore, belongs to god alone? god forbids us to kill, to take the life of our neighbor. but he forbids more. what does god furthermore forbid in this commandment? when do we hurt our neighbor in his body? when do we harm him in his body? when should we help and befriend our neighbor? what is "bodily need"? how should our hearts be disposed towards our neighbor according to the fifth commandment? . according to the _sixth commandment_ we should lead a chaste and decent life. how should our hearts be in order that we may lead such a life? when are our hearts chaste? when do we lead a chaste and decent life in words? what acts must we shun to lead a chaste and decent life in deed? our hearts, by nature, are unclean and full of evil lust; what should we do that our hearts may become clean? do you know the prayer for a clean heart? ps. , . what kind of place is this world? what may meet us everywhere? what places should we therefore shun? what does god command of married people in this commandment? . in the _seventh commandment_ god protects our neighbor's property. from whom do we receive all that belongs to us? the property of our neighbor should be sacred to us because it is given him by god. what does god therefore forbid in this commandment? when do we steal our neighbor's property? there are many ways of taking our neighbor's property. name some of them. how do we take our neighbor's goods and money by false ware and dealing? in what way should we help our neighbor to keep and improve his property? . which is the _eighth commandment?_ what is false witness? when do we bear false witness against our neighbor? when do we tell a lie? never tell a lie. god hates all liars. who was the first liar? what does it mean to slander and defame our brother? how should we act toward our neighbor according to the eighth commandment? when do we put the best construction on everything we hear about him? of which member of our body should we take special care? . _the ninth and the tenth commandment_ begin with these words: "thou shalt not covet." covetousness is in the heart. what important lesson do we therefore learn from these commandments? what should not be found in our hearts according to these commandments? how should our hearts be? are they holy? what must we therefore confess? what should be our daily prayer? . _what does god say of all these commandments?_ why does he call himself the lord? what does he mean when he calls himself a jealous god? what does he threaten in these words? whom will he punish? what does he threaten those who hate him and transgress his commandments? therefore we should fear his wrath and not act contrary to his commandments. what does god promise those who love him and keep his commandments? what is the reward which he promises them? why does he give his children such rich rewards? what should this grace and kindness of god induce us to do? what do the ten commandments teach us? we do not perfectly fulfil the will of god; we are sinners. whom are we in need of because we are sinners? who is our true and only savior? let us all diligently study the ten commandments and learn therefrom the will of our father. let us pray to god for his spirit that we may live according to his will more and more. lesson . our creed. . you have already learned by heart the three articles of the creed. these articles, together with their explanation, form the _second chief part of our small catechism._ the three articles are called the _creed,_ that is, the _christian faith._ in these articles is contained all that we christians _believe_ in our hearts, and _confess_ with our mouths, _regarding god and his works,_ all that he has done and will do for us, his children. through baptism you have become god's children; you must therefore also believe and confess what our church confesses in these three articles. consequently it is necessary for us to study them, in order that we may understand them. . no man knows of himself who god is and what he has done for us. _god alone_ can tell us about these things. and god has revealed himself to us; he has told us in his holy _word_ who he is and what he has done for us. from holy scriptures alone do we learn what we, as christians, are to know and believe regarding god and his works. and what god tells us in his word we verily may believe. it must be true, since god cannot and will not lie.--all the doctrines in holy scriptures which teach us who god is and what he has done and will do for us to save us, we call the _gospel._ the word gospel means _glad tidings, good news._ . in the first part of our small catechism we also studied a word of god, and we have called it the _holy will of god,_ or the _law._ so you see that there are _two chief doctrines in our bible;_ one we call the law; the other, the gospel. both are revealed to us by our heavenly father, both are the word of god. _but they differ greatly from each other._ the _law_ tells us how, according to the will of god, we ought to be and what we must do and not do to please our god. from it we learn that we all are sinners, having not kept his commandments, and that god threatens to punish all who hate him and break his commandments; that, therefore, as transgressors of his law, we deserve his punishment, death and damnation. the law does not bring us glad tidings.--the _gospel_ has quite another message for us. it brings a message of joy to sinners, to those who have broken the commandments. it tells us that god loves even us sinners. _"god so loved the world,"_ that is, all sinful men, _"that he gave his only-begotten son, that whosoever believeth in him should not perish, but have everlasting life."_ john , . it teaches us what and how much god, moved by his love and grace toward us sinners, has done and will do to save us from the deserved punishment of the law, from sin, death, and hell. these are indeed good tidings, tidings of great joy for all men, to know that we have a savior who can and will save us and give us eternal happiness in heaven. this gospel of great joy we hear and learn in the three articles of our christian faith. . we call the three articles the creed, or the _apostles' creed._ this creed contains what the apostles of the lord believed and what they taught in all the world, as the lord himself had commanded them: _"go ye into all the world and preach the gospel to every creature."_ mark , . let us give thanks to our dear lord for having graciously sent his gospel also to us that we may be saved thereby. . we have three articles of faith, because god has done three great saving works for us. we call these _creation, redemption, and sanctification._ in our next lesson we shall begin our study of the first of the three articles, which treats of creation. remember:-- . _in the three articles is contained all that we believe and confess regarding god and his saving works for us. we call them also the apostles' creed. our creed is taken from scripture._ . _there are two chief doctrines in the bible, the law and the gospel. both are god's word. the law tells us how, according to the will of god, we ought to be and what we must do and not do. it also tells us that god will punish us because we have not fulfilled, his commandments._ . _the gospel brings to us the glad tidings of the grace and love of god. it tells us what god in his grace has done and will do to save us from the punishment of the law, from sin and hell._ memorize:-- _the gospel is the glad tidings of the grace of god toward all men, proclaiming to them salvation from sin and death in christ jesus._ _god so loved the world that he gave his only-begotten son, that whosoever believeth in him should not perish, but have everlasting life._ john , . _go ye into all the world and preach the gospel to every creature._ mark , . questions. . of what does the second chief part of our catechism treat? . how do we also call these three articles? . what does the word "creed" mean? . where are the three articles of our christian faith taken from? . how many chief doctrines are contained in the scriptures? . how are these two doctrines called? . what does our lord tell us in his law? . with what does the law threaten us because we have not fulfilled it? . what will our punishment be according to the law? . what is the gospel? . what does the word "gospel" mean? . what does god reveal to us in his gospel? . recite the gospel-message that we find john , . . in what work especially has god shown his love toward mankind? . who, according to the words of our savior, shall not perish? . what will god give to him that believeth? . why are the three articles called the apostles' creed? . why do we confess our faith in three articles? . what are the three great works which god has done and will do for our salvation? . to whom is the gospel to be preached? . recite the command of our lord to his disciples to preach the gospel to all the world. . what does the word "creature" in this verse mean? lesson . the first article. of creation. which is the first article of the creed? _i believe in god the father almighty, maker of heaven and earth._ what does this mean? _i believe that god has made me and all creatures._ . _"i believe in god,"_ thus the first article begins. every christian should confess and every true christian does confess: _i, i myself,_ believe in god. it is of no avail to us that anybody else believes, we ourselves must believe in god. _we believe in god the father almighty._ we believe that god is the father almighty, or the almighty father. and why do we believe that god is the almighty father? because he is _the maker of heaven and earth._ that is god's first great, saving work for us. he has made heaven and earth. we call this work the _creation._ . _god is the maker of heaven and earth._ our catechism explains these words thus: _"i believe that god has made me and all creatures."_ god has made _me;_ it is due to him that i came into existence, that i am living. he gave me life and everything that i have. god, however, did not only make me, but me _and all creatures._ creatures are all things that god has made. heaven and earth, all the angels, the sun, the moon, the glittering stars, all things on earth, the mountain and the mighty oceans, all animals, large and small, all the plants on land and in the water, man himself; all things that we see, yes, even those we do not see, all things, visible and invisible, are his creatures. god has made them all, they are the work of his almighty power. "in the beginning god created the heaven and the earth." gen. , . "by him were all things created that are in heaven and that are in earth, visible and invisible." col. , . . in bible history you have already learned _how_ god made or created heaven and earth. before god began to create the world, nothing was there except god alone, the creator. god always was, is, and in all eternity will be. _"from everlasting to everlasting thou art god."_ ps. , .--god did not have any material out of which to make this world. _out of nothing_ he created heaven and earth. god simply said, "let there be light," and there was light. he simply said, let there be the sun and the moon and the stars, and, behold, there they were, shining in all their splendor. in this manner, by speaking, by his word, god made all things, visible and invisible, heaven and earth. god has created everything without any means; _god has made heaven and earth and all creatures out of nothing, by his word._ we do not understand how this is possible; but we believe it because god himself has revealed it to us in his word. _"through faith, we understand that the worlds were framed by the word of god."_ heb. , . god made all things by his word, with the exception of his foremost creature, man. it pleased him to form the first man in a different manner. do you know how god made adam? read gen. , - and , .--god could have made heaven and earth, as we see them now, in one instant, but it has pleased him to do it in _six days._ in six days _"the heavens and the earth were finished and all the host of them."_ gen. , . and when all this was finished, _"god saw everything that he had made, and, behold, it was very good."_ gen. , . . when we consider this great work of our lord, consider that he has made the whole world, the heavens and all the host of them, the mighty sun, the countless stars, the earth with all its treasures, with its millions of living creatures, must we not say that god, who created all these things by his word alone, is a _mighty_ and _powerful_ god, more powerful and mighty than all other things which he has made? and it is true indeed, god is more powerful than his creatures. he is _almighty._ we believe in god, _the father almighty. "with god nothing shall be impossible,"_ holy scripture tells us. luke , . _"he hath done whatsoever he hath pleased."_ ps. , . god is an almighty father. in him we can trust. he can and will be our help. no one and nothing can resist his mighty power. . when we consider how wonderful this world is made, when we consider that everything that came from the hand of god was very good, that everything was made as it should be to serve its end, must we not say that god is a very wise god, being able to plan such a wonderful and good work? yea, _our god is the all-wise god._ what he does is always good and wise, even if we do not understand it.--and remember, moreover, that god has created this beautiful world for us, his children. this great and wonderful earth is to be our dwelling-place; sun, moon, and the stars are to serve us. is not our god a loving, a good, a merciful god? truly, _"the lord is good to all; and his tender mercies are over all his works."_ ps. , . _"god is love."_ john , . in him, our loving, merciful god, will we trust; he _will_ surely help us. remember:-- . _i myself must believe in god the father almighty. the faith of another cannot save me._ . _in six days god created heaven and earth. he is the creator of all things, visible and invisible. he has created, that is, made, all things out of nothing, by his word. this we believe because god himself has revealed it unto us in holy scriptures._ . _god, the maker of heaven and earth, always has been and always will be. from everlasting to everlasting he is god. he is our almighty and all-wise father, always loving, good, and merciful. in him we can and will trust._ memorize:-- _in the beginning god created the heaven and the earth._ gen. , . _through faith we understand that the worlds were framed by the word of god._ heb. , . _from everlasting to everlasting thou art god._ ps. , . _with god nothing shall be impossible._ luke , . _god is love._ john , . questions. . why do we say in our creed, _i_ believe? . in whom do we believe according to the first article? . why do we call god "the father almighty"? . how does our catechism explain the words "maker of heaven and earth"? . what are creatures? . in how many days did god create heaven and earth? . what does it mean when we say god _created_ them? . why do we believe that god made everything out of nothing, merely by his word? . recite heb. , . . how was everything when god had finished the work of creation? . what do we learn of god from ps. , ? . why is god called the almighty father? . how does the creation show us that god is all-wise? . which other qualities of god do we learn from his work of creation? . why can and will we always trust in the almighty, all-wise, loving, and merciful god? lesson . the first article. god has made me and still preserves me. which is the first article of the creed? _i believe in god, the father almighty, maker of heaven and earth._ what does this mean? _i believe that god has made me and all creatures, that he has given me my body and soul, eyes, ears, and all my members, my reason and all my senses, and still preserves them._ . god is the maker of heaven and earth. i believe that god made all creatures, all things in heaven and earth. he also created _man._ about the creation of man we read in the holy scriptures: _"and god said, let us make man in our image, after our likeness, and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. so god created man in his own image, in the image of god, created he him; male and female created he them. and god blessed them; and god said unto them, be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea and over the fowl of the air and over every living thing that moveth upon the earth."_ gen. , - . _"and the lord god formed man of the dust of the ground and breathed into his nostrils the breath of life; and man became a living soul."_ gen. , . there is a _great difference_ between the creation of man and the creation of all other visible things. god, so to say, took especial care about this last of all his wonderful works. he did not merely say: let there be a man, but god the father, son, and holy ghost, as it were, _deliberated_ and _planned_ beforehand how to make man. god then formed man, that is, his body, _out of the dust of the ground,_ and _breathed the breath of life,_ his soul, into his nostrils, his nose, and so man became a living soul.--and what is more, god created man _in his own image, after his likeness._ as god is lord and master over all things and governs them, so he gave to man the power to govern all things on earth; he gave him _dominion_ over all the creatures on earth, to be lord over this world. god made man in his own image. adam and eve were created _holy, without any blemish and sin._ they _knew_ and _loved god,_ their creator, and lived according to his holy will. truly, man is the _foremost of all of god's visible creatures._ god has made all men; therefore i confess, he made _me._ . _"i believe,"_ i know it to be true from the word of god, _"that god made me." he has made me by giving me body and soul._ true, god did not make me as he made adam, by forming my body out of the dust and breathing the breath of life into my nostrils. he made me by giving me body and soul through my parents. nevertheless it is true that god has made me, that my body and my soul are _the gift of god,_ my heavenly father. i confess: _"the spirit of god hath made me, and the breath of the almighty hath given me life."_ job , . . how wonderfully did god make me! _"he has given me my body and soul, eyes, ears, and all my members, my reason and all my senses."_ consider how beautifully and wonderfully god made your body. he gave you _eyes_ and _ears._ you can _see_ and _hear;_ you can see all the great works of go, the sun, the moon, and the stars, all the animals and plants, the mighty mountains and the vast seas. you can see your fellow-men, your friends and parents, and hear their voices, hear their words that instruct and console you. you ca read your bible and hear the preaching of god's word. he gave you not only eyes and ears, but _all the members of your body_--your mouth so that you are able to talk to your friends and parents and make known your needs and wishes; your feet and hands for your work.--we are wonderfully made. god has given you a _soul,_ and he has endowed it with _reason,_ and has given you _all your senses._ you are able to _think_ about the great work of god that surround you, to try to understand what they are and for what purpose god created them, you are able to understand all that god tells you in his word about himself, his will, and his grace, and thus to know him. you are able to _feel_ his goodness, his fatherly love and mercy. surely we must say: _"i will praise thee; for i am fearfully and wonderfully made. marvelous are thy works, and that my soul knoweth right well."_ ps. , . . _"i believe that god has given me my body and soul, eyes, ears, and all my members, my reason and all my senses, and still preserves them."_ every christian confesses: god, my father, _preserves_ me, my life, my body and soul, all that i am. god has not made us and given us his great gifts and then left it to us how to preserve and keep them. this we could never do. he is not like a builder who, having finished a house, leaves it and lets others take care of it in the future. _"he is not far from every one of us; for in him we live and move and have our being."_ acts , . . he will preserve us, and he alone, our almighty father, can do it. he has preserved me until this day. the fact that i am still enjoying life, that i still have body and soul with all their precious gifts, that i still can see and hear and have the use of my members, that i still have the gift of reason and the use of my senses, all this is not my work, not due to my prudence, or the care of my parents, or the skill of a physician, _but it is god's work and gift alone. "he upholds all things by the word of his power."_ heb. , . and i believe that god, my father, will also in future preserve me, his child, until the hour of death, and that he will then for christ's sake take me up to heaven, body and soul, and there preserve me forever. remember:-- . _god has made you. he has given you your body and soul, eyes, ears, and all your members, your reason and all your senses. he is your almighty father._ . _god has preserved and still preserves you. that you are still living, that you have body and soul and the use of your reason and all your members, is god's free gift alone. god is your almighty father._ . _how precious are these gifts of god! never forget how wonderfully you are made. god, your almighty father, is also a very kind and loving father._ memorize:-- _i will praise thee; for i am fearfully and wonderfully made. marvelous are thy works, and that my soul knoweth right well._ ps. , . _he is not far from every one of us; for in him we live and move and have our being._ acts , . . _he upholds all things by the word of his power._ heb. , . questions. . on which of the six days did god create man? . what is the difference between the creation of man and the creation of all other visible creatures? . what did god do before he created man? . out of what did he form his body? . how did god create his soul? . what does it mean that god created man in his own image? . how were adam and eve after god had created them? . how did they show that they were holy and without sin? . how did god make _you?_ . through whom did he give you body and soul? . which gift did god bestow upon your body? . why are eyes and ears and all members such wonderful gifts of god? . which is god's greatest gift to your soul? . why is reason his greatest gift? . what does god do for us in addition to having created us? . what does it mean that god preserves us? . until what day did god preserve you? . how long will he preserve you? . what, therefore, is god to me because he made me and preserves me? lesson . the first article. how my heavenly father provides for me and guards my life. which is the first article of the creed? _i believe in god the father almighty, maker of heaven and earth._ what does this mean? _i believe that god has given me also clothing and shoes, meat and drink, house and home, wife and children, fields, cattle, and all my goods; that he richly and daily provides me with all that i need to support this body and life; that he defends me against all danger, and guards and protects me from all evil._ . in the first article of our christian faith we say: _"i believe in god the father almighty, maker of heaven and earth."_ this means, as we have learned: _i believe that god has made me and has given me my body and soul, eyes, ears, and all my members, my reason and all my senses, and still preserves them._ god generally does not preserve us by his word and will alone, but through _earthly means._ in order to preserve our life and body, we must eat and drink, have clothing, house and home, etc. true, god could preserve us without these means. he is the almighty. he has done so at times. he preserved moses' life for forty days and nights without food and drink on mount sinai. ex. , . jesus twice, as you know, fed several thousand people with a few loaves of bread and with a few fish. god can do so to-day, and he will do it if his children are in need of it. but generally it pleases god to preserve our body and life through outward means. _god preserves me by providing me with all that i need to support my body and life._ . i need many things to support my body and life. our catechism names quite a number of them. in order to support our life, we must have _meat and drink._ we must have _clothing and shoes, house and home_ to protect our bodies from sunshine and rain. true, you have not everything that is named in our catechism; but all these things are necessary to preserve our lives, and somebody must have them. the farmer must have _fields_ and _cattle_ to provide for his life and for the lives of many other people. _all my goods,_ all that i need and have, clothing and shoes, meat and drink house and home, father and mother, brothers and sisters, were given me _by god, my heavenly father. "the eyes of all wait upon thee, and thou givest them their meat in due season thou openest thine hand and satisfiest the desire of every living thing."_ ps. , . . . god provides me with all that i need to support my life. god generally does it through _the work of our hands._ he can do it without our work, or labor, and at times has done so. remember how god gave manna from heaven to the children of israel when they were in the desert. deut. , . . remember how he fed his prophet elijah during the famine by sending the ravens to bring him his daily bread. kings . god can do the same thing to-day, and he certainly will do so whenever his children are in need of it. _"cast all your care upon him; for he careth for you."_ pet. , . as a rule, however, god wants us to work diligently and carefully to save what we earn. but still it is _god_ that provides for us. he gives us strength and health for our work. he blesses our labors. without his blessing all our labor would be in vain. _"except the lord build the house, they labor in vain that build it."_ ps. , . . god provides me with all that i need for my life and body, and he does so _richly and daily._ god provides me _richly._ i have a rich father. he is the maker of heaven and earth. everything belongs to him. out of his abundance he gives us richly all that we need, and often more than we need. he gives us daily, that is, he never tires of giving. every morning he begins anew to bless us by giving us our daily bread. . one thing more is needed to preserve us. our life and our body are in constant danger. but a child of god confesses: _"he defends me against all danger, and guard and protects me from all evil."_ remember how he defended the children of israel against their enemies, the egyptians, at the red sea. ex. . . remember how he guarded his son, the christ-child, whom king herod sought to kill. matt. , - . so god defends and guards all his children. _"there shall no evil befall thee, neither shall any plague come nigh thy dwelling."_ ps. , . true, also children of god have to suffer, they have many troubles and misfortunes; but their father protects them in all these troubles, so that nothing can really harm them, but that everything must work together for good to them. joseph in egypt had to suffer much that was meant to do him harm, being cast into prison; but god was with him and made everything turn out for his welfare. he himself said to his brothers: _"ye thought evil against me, but god meant it unto good, to bring to pass, as it is this day, to save much people alive."_ gen. , .--in protecting his children from evil, god often uses his _angels,_ those holy spirits whom he has created, and whom he sends out to minister to his children. by an angel god protected daniel in the den of the lions and the three men in the fiery furnace. he sends his angels to protect us from evil. _"he shall give his angels charge over thee to keep thee in all thy ways. they shall bear thee up in their hands lest thou dash thy foot against a stone."_ ps. , . . remember:-- . _god preserves you by providing you with all things that you need for your life and body. he does so richly and daily. therefore trust in him, your rich and merciful father._ . _god wants you to work diligently and earn your daily bread; he also wants you to be thrifty, saving, with what he has given you. but with all your working and saving you could never provide the necessary food and clothing without god's blessing. he alone provides for you._ . _trust in god! he will defend you against all danger and guard and protect you from all evil. he will send his angels so that no evil may harm you._ memorize:-- _the eyes of all wait upon thee, and thou givest them their meat in due season. thou openest thine hand and satisfiest the desire of every living thing._ ps. , . . _cast all your care upon him, for he careth for you._ pet. , . _there shall no evil befall thee, neither shall any plague come nigh thy dwelling._ ps. , . _he shall give his angels charge over thee to keep thee in all thy ways._ ps. , . _commit thy way unto the lord, trust also in him, and he shall bring it to pass._ ps. , . questions. . how does god preserve you? . what must you do to preserve your life and body? . where has god shown that he can preserve us without any means? . in what manner does god generally preserve us? . which of the things that are needed to support our life and body does our catechism mention? . who gave me all the good things i have? . in what way does god generally provide us with the things necessary for our life? . when, for instance, did god show that he can provide for us without the labor of our hands? . what, however, is god's rule in this matter? . can you show that god provides for us even though we work to earn our living? . how does god provide you with all that is needed for your life? . why can he provide richly for his children? . what more does god do to preserve us? . give examples of god's protecting care over his children. . what is our consolation when we have troubles and misfortunes? . whom does god often send forth to protect his children? . what do we read ps. , ? lesson . the first article. god has made me and preserves me out of fatherly, divine goodness and mercy. which is the first article of the creed? _i believe in god the father almighty, maker of heaven and earth._ what does this mean? _i believe that god does all this out of fatherly, divine goodness and mercy, without an merit or worthiness in me._ . we have learned that god has _made_ me by giving me my body and soul, and that he still _preserves_ me by giving me richly and daily all that i need for life and body, by guarding and protecting me from all evil. now we ask, _why has god done all this for me?_ our catechism answers: he has done _"all this purely out of fatherly, divine goodness and mercy."_ this answer is taken from the word of god. _"the lord is good to all, and his tender mercies are over all his works."_ ps. , .-- god is moved by his _goodness_ to bestow his manifold blessings on us. _our god is good._ ps. , . he loves all his creatures, especially those whom in holy baptism and through faith in jesus christ he has accepted as his children. he wishes to make them happy here on earth and above all, eternally in heaven. he also loves you; therefore he has formed your body so beautifully and given you an immortal soul; therefore he provides you with all that is needed for your life and body, and does this richly and daily. . god is moved by his _mercy_ to provide for me and protect me. _"his tender mercies are over all his works." our god is a merciful god._ he knows that without him, without his provident care, we are helpless, unable to support our life, not even for a single day. and he has compassion on us. he does not like to see his children in need and danger. his tender mercies are over you also; therefore he feeds and clothes you through your parents or friends; therefore he guards and protects you, his child. . his goodness and mercy is _fatherly_ goodness and mercy. he provides for me and protects me as a _father_ provides for his children and protects them. _"like as a father pitieth his children, so the lord pitieth them that fear him."_ ps. , . not only in his word does god assure us that he is our loving father, but he daily proves it to us by the blessings he sends us. he has given me my beautiful body and a rational soul, that is, powers to think and understand; he daily provides for everything i need; he is at my side in every danger to defend me; from every evil that comes near me he protects me. surely _god is my father._--his goodness and mercy are a _divine_ goodness and mercy, such as only god has and can have, a _perfect_ and _never-failing_ goodness and mercy. my father is the _father almighty,_ who daily will and can provide for and protect his children. _"his compassions fail not. they are new every morning."_ lam. , .--therefore i confess: _i believe in god, my almighty father,_ that is, i do not only know from the word of god and from the blessings i am daily receiving from him that the almighty god is my father, but _with all my heart i trust in him,_ i confide in him, i rely on him as on my true father. when i am in need, i trust in him, my father; he will and can provide for me. when dangers surround me, i trust in him, my father; he will and can defend me. when evil seems to come near me, i trust in him, my father; he will and can protect me. _to believe in god the father almighty means to be fully assured that the almighty god is my father, and with all my heart to trust in him who is my father for jesus' sake._ . whatever god does for his children, he does _"purely_ out of fatherly, divine goodness and mercy." his fatherly goodness and mercy-- nothing else--moves him to show us goodness and mercy. he provides and protects me _"without any merit or worthiness in me."_ when a man performs some work for another man, he has done something for him and thereby earned, or _merited,_ payment for such service. we have not given anything to god, so that he would be in duty bound to reward us for it. we have not earned his fatherly love, nor can we ever do so.-- when a rich man bestows a free gift upon a poor man, this poor man has certainly not merited this gift, but he may be _worthy_ of the help. his worthiness may have moved the rich man to take pity on him. we are _not worthy_ of anything that god bestows upon us; we do not deserve his fatherly love and kindness. we have transgressed, and daily transgress, his holy commandments. we are sinners. we so often misuse god's kindness and his gifts. if god were to treat us according to our merits and worthiness, he would not be able to bless us, but he would have to punish and condemn us. in us god does not find anything that might move him to love us and to care for us. it is _purely_ out of his fatherly, divine goodness and mercy that he loves me and provides for me, an unworthy sinner. we must confess with jacob: _"i am not worthy of the least of all the mercies and of all the truth which thou hast showed unto thy servant."_ gen. , . remember:-- . _in bestowing all his blessings on me god is moved only by his goodness and mercy, not by any merit or worthiness in me. all i am and all i have and receive is a free gift of his love and kindness._ . _god's goodness and mercy are a fatherly and divine goodness and mercy. he daily shows that he is my father indeed, who loves me and cares for me with a most perfect, never-failing, never-ceasing love._ . _to believe in god the father almighty means to know and be assured from scripture that the almighty god is my father, and with all my heart to trust and confide in him who is my father for christ's sake._ memorize:-- _the lord is good to all, and his tender mercies are over all his works._ ps. , . _like as a father pitieth his children, so the lord pitieth them that fear him._ ps. , . _i am not worthy of the least of all the mercies and of all the truth which thou hast showed unto thy servant._ gen. , . _i believe in god the father almighty, that is, i know and am assured that the almighty god is my father; with all my heart, therefore, i trust and confide in him who is my father for christ's sake._ questions. . who has made you and still preserves you? . what moves god to do this? . whom among his creatures does god especially love? . how does he show his goodness and love toward his children? . what furthermore moves god to care for his children? . what does it mean that god is merciful? . how are his goodness and mercy called in our catechism? . what do we read ps. , ? . how does god daily show his fatherly goodness toward you? . how are his goodness and mercy furthermore called in our catechism? . why is his goodness called a divine goodness? . what do we therefore confess because god daily shows us his fatherly love and mercy? . what does this mean, "i believe in god the father almighty"? . why may and should we trust and confide in god as in our father? . what does not move god to love us and provide for us? . why do we not merit god's love and kindness? . why are we not worthy of his goodness and mercy? . what have we sinners merited? . recite what jacob said to the lord. gen. , . lesson . the first article. for his goodness and mercy i will thank and praise my father, and serve and obey him. which is the first article? _i believe in god the father almighty, maker of heaven and earth._ what does this mean? _i believe that for all this it is my duty to thank and praise, to serve and obey him. this is most certainly true._ . great are the blessings which we daily receive from our heavenly father. it is he who preserves our bodies and souls. it is he who provides us with all that we need for our lives, and who defends us against all danger and guards and protects us from all evil. and he does all this without any merit or worthiness in me, moved purely by his fatherly, divine goodness and mercy. when we consider all this love and kindness, we ask, _what, then, is our duty toward our father in heaven? "what shall i render unto the lord for all his benefits toward me?"_ ps. , . our catechism answers: _"for all which it is my duty to thank and praise, to serve and obey him."_ . for all his benefits we should, and, most certainly, every child of god gladly will, _thank_ our father. when somebody has shown us a kindness and given us valuable gifts, we certainly thank him. how we do look down with contempt upon an ungrateful person! if we give thanks to our human benefactors, how much more should we thank god, our greatest benefactor, from whom we receive every good and perfect gift! it is _god's will_ that we thank him. _"o give thanks unto the lord; for he is good, because his mercy endureth forever."_ ps. , . remember how well pleased our lord was with the _grateful samaritan_ who alone of the ten came back to thank him for the gift of his health. luke , - . to be able to thank god we must _believe in our hearts_ that everything that we are, have and enjoy is god's gracious gift. yet many do not admit this. they boast that they themselves provide for their life by their daily work, that they themselves defend their bodies and souls from danger and evil, and so they do not consider it their duty to thank the lord. we are assured that all we have is a free gift of god, and therefore we must and will thank him in all our prayers. do not forget to do this, especially in your morning and evening prayers, as well as before and after meals. (see the prayers in your catechism.) . _we should praise god, our father._ with glad and rejoicing hearts we will _tell_ others, our fellow-men, of the great and wondrous things the lord has done for us. we will _make know_ to them what a mighty and wise as well as gracious, merciful, and loving father our god is, and thus _glorify_ his name in the world, also in the presence of _unbelievers. "bless the lord, o my soul, and forget not all his benefits!"_ ps. , . "to god, the father of all love, the god of earth and heaven, the mighty god who reigns above, be praise and glory given! with healing balm my soul he fills and every pain and sorrow stills: to god all praise and glory!" . _it is our duty to serve the lord._ god, it is true, is not in need of our poor services, for it is he who gives us day by day everything we have. but he has told us in his word that what we do to our brethren for his sake _we have done unto him._ matt. , . _in serving our brethren we serve god._ we serve him by not using the gifts we receive from him merely for our own benefit, much less for sinful purposes, in the service of sin and satan, but _by using them to help our neighbor in distress._ we serve him by using our worldly goods _to further our father's kingdom here on earth, by laboring and giving for his church, for foreign and home missions, and for all purposes pleasing to god._ in this manner our whole life will be a service and a thank-offering to god, our gracious father. "o grant that i may through thy grace use all my powers to show thy praise, and serve and help my neighbor." . _finally, it is my duty to obey him, my father._ i know that god is my father, and i am his child. how can a child show his love and his gratitude toward his father better _than by obeying him?_ so will i render my thanks unto my heavenly father by cheerfully and willingly obeying him and by doing according to his commandments. above all, i will, according to his first commandment, _love him and trust in him,_ my father, in every need and danger, firmly believing that he will never leave nor forsake me. . _"this is most certainly true."_ with these words we conclude our first article. these words are the explanation of the word _amen_ which we find at the end of our creed. _amen_ means: "this is most certainly true." we declare it to be most certainly true what we have confessed and what we believe. it is most certainly true that god has made me and still preserves me. it is most certainly true that god has given me my body and soul, that he provides for me and defends, guards, and protects me. it is most certainly true that he has done all this purely out of his fatherly, divine goodness and mercy. it is most certainly true that god is my almighty father whom i, his child, am in duty bound to thank and praise, to serve and obey. _from god's word we know that all this is most certainly true._ remember:-- . _god is our heavenly father, our greatest benefactor; therefore we should thank and praise, serve and obey him. let us never forget all his benefits._ . _we thank god when we believe and acknowledge it to be true that all we have is the gift of god's goodness and mercy, given us without any merit or worthiness in us.--we praise him when we glorify him and his gracious deeds also before our fellow-men._ . _we serve our heavenly father by devoting all the powers of body and soul, all of which are his gifts, not to the service of sin and satan, but to the service of our fellow-men and of the church of god.--we obey him by fulfilling his will, by keeping his commandments, especially by loving him and trusting in him._ memorize:-- _what shall i render unto the lord for all his benefits toward me?_ ps. , . _o give thanks unto the lord, for he is good; because his mercy endureth forever._ ps. , . _bless the lord, o my soul, and forget not all his benefits!_ ps. , . questions. . which are the great blessings we receive from god, according to the first article? . what do we ask when we consider these blessings? . how is this expressed in ps. , ? . how does our catechism answer this question? . why is it our duty to thank god? . how can you prove from scripture that god is pleased with our gratitude? . what must we admit in our hearts in order really to thank god? . most men do not admit this; what do they believe regarding their worldly goods? . at what time especially should we thank god for his benefits? . what does it mean to praise god? . before whom also should we glorify him? . recite ps. , . . what, in addition, is our duty towards god? . how can we serve our father? . how do you know that you are serving god by serving your neighbor? . what should i also do to serve god? . what finally, is our duty towards our father in heaven? . when do we obey him? . how should we obey him, according to the first commandment? . what do we express in the last words of the first article? . how do we know that everything we have confessed in this article is most certainly true? lesson . the first article. review lesson. . we have begun to study the three articles of our creed. these articles contain all that we believe and confess regarding god and his works, all that he has done and will do for us, his children. where did god reveal himself and his works to us? what do we call all the doctrines of scripture that teach us who god is and what he has done for us? what is the meaning of the word _gospel?_ there are two chief doctrines in the bible. what are they called? what does the law tell us? what are the good tidings brought to us in the gospel? . we confess in the first article that god is the father almighty, maker of heaven and earth. god is the maker of heaven and earth. what do we call this great work of god? what is the meaning of the word create? what do we call all the things that god has made? what does it mean to say: god created all things _by his word?_ in how many days did god create this world, heaven and earth?--when we thoughtfully consider this great work of god, his creation, we can learn from it how wonderful our god is. what does creation teach us about god? when we say, god is almighty, what does that mean? how does creation teach us that god is an all-wise god? how does creation show us god's great love and kindness toward his creatures? how were all creatures when god had made them? . god is the maker of heaven and earth, he created all things. therefore he also created man. how did god create the first man? man is the foremost of all the visible creatures. how do we prove this? in whose image did god make our first parents? in what respect did god make man in his image? how were our first parents when god had made them? whom did they know and love? how did they live?--god made all men; whom, therefore, did he also make? what did god give me in making me? it is true that god did not make me in the same manner as he made our first parents. through whom did he give me my body and soul?--consider how wonderfully god has made you. why did god give you eyes and ears? what can you do because god endowed your soul with reason? all this proves that we are god's foremost creatures.--god has made you, but what do we furthermore confess? what does this statement mean: god preserves me? what do we read heb. , ? in whom do we all live and move and have our being? . we confess in the first article that our heavenly father has made me and all creatures, that he has given me my body with all its members, my soul, my reason and all my senses, and that he still preserves me, so that in him we live and move, and have our being. how does god preserve me? from whom do we receive all things to support our body and life? recite ps. , . . in what manner does god, as a rule, provide us with all the things that we need to support our body and soul? why is it that we, nevertheless, must say that god provides for us? what must god also do to preserve my body and life? whom does god often use to protect his children from danger and evil? . god has done great things for me. he has made me, he has given me my body and soul. he still preserves me by providing daily and richly all that i need for my life and body, by guarding and protecting me from all evil. what moves god to give me all these great benefits? recite ps. , . what does that mean: god is good to all his creatures? whom especially does god love? what does that mean: god is merciful? how are god's goodness and mercy called in our catechism? why is his goodness called a fatherly goodness? why is it called a _divine_ goodness? why do we say that it is _purely_ fatherly and divine goodness that moves god? what have we merited by our conduct toward god? why are we unworthy of all the benefits of god? what must we confess with jacob? gen. , . what do we say by confessing: "i believe in god the father almighty"? . great are the blessings which we have received, and daily are receiving, from our heavenly father. and he gives all his blessings out of fatherly, divine goodness and mercy, without any merit or worthiness in me. what, therefore, is our duty over against god? we should, in the first place, thank our father. what do we think of an ungrateful person? what do we read ps. , ? with whom was our lord well pleased? why are so many men not thankful to god? when only shall we be truly thankful? --in the second place, we should praise our father. what does it mean to praise god? before whom also should we glorify god?--in the third place, we should serve god in order to show him our gratitude. how can we serve god although he is not in need of our services? how ought we to use all the gifts of god in order to serve him?--lastly, we should obey our father. when do we obey him? which commandment, especially, should we keep? what does this commandment require of us? why do we close the first article with the words: "this is most certainly true"? we all believe in one true god, father, son, and holy ghost, present helper in all need, praised by all the heavenly host, by whose mighty power alone all is made and wrought and done. lesson . the second article: of redemption. i believe that my lord jesus christ is true god. which is the second article? _i believe in jesus christ, his only son, our lord._ what does this mean? _i believe that jesus christ, true god, begotten of the father from eternity, ... is my lord._ . _"i believe in jesus christ, our lord"_ thus the second article of our creed begins. every true christian, every child of god, confesses: i believe in my lord jesus christ. i believe that jesus christ is my lord. we do not only believe in god the father almighty, maker of heaven and earth, but likewise in our lord jesus christ. you know what it means to believe in jesus christ. it means, i know and am assured by god's word that jesus christ is my lord, and with all my heart i trust and confide in him as in my lord. our catechism teaches us _two things_ about our lord jesus christ: . _who our lord jesus christ is,_ and . _what he has done for me to become my lord._ . _who is our lord jesus christ?_ we confess _"i believe in jesus christ, his only son,"_ that is, god the father's only son. many are called, and in truth are, god's children. _"ye are all the children of god by faith in christ jesus."_ gal. , . all who believe in our lord jesus christ are sons and daughters of god. how, then, can we say that jesus christ is god's only son? our catechism says: _"i believe that jesus christ, true god, begotten of the father from eternity, is my lord."_ all those who believe in christ are god's children; god has _adopted_ them as his children for christ's sake. christ, however, is god's _own son, begotten, born of the father from eternity._ before god created heaven and earth, christ was god's son, begotten of the father. god himself says to this his only son: _"thou art my son; this day_ [that is, from eternity] _have i begotten thee."_ ps. , . _"god so loved the world that he gave his only-begotten son, that whosoever believeth in him should not perish but have everlasting life."_ john , . christ is god's son, begotten of the father from eternity, and it is for this reason, too, that in the first article we call god the _father._ he is the father of his own only son, through whom he is also our father. . whoever is born of human parents is a true man; he has a human body and a human soul. our lord jesus christ is born of the father from eternity, and therefore _he is true god._ we confess that we believe in jesus christ, true god. he is true god in the same sense as the father is true god. _together with the father he is the one true god._ he himself has said: _"he that hath seen me hath seen the father."_ john , . _"i and my father are one."_ john , the father is the _almighty_ god; likewise the son, our lord, is the _almighty_ god. _"all power is given unto me in heaven and in earth."_ matt. , . god the father is always with us wherever we are; likewise the son, our lord, is with us always. _"lo, i am with you alway, even unto the end of the world."_ matt. , . god the father has created all things; likewise the son, our lord jesus christ. _"all things were made by him; and without him was not anything made that was made."_ john , . he tells us that we should _honor_ him as we honor the father. _"all men should honor the son even as they honor the father."_ john , . he tells us that we should believe in him as we believe in the father. _"ye believe in god, believe also in me."_ john , . . jesus christ is true god from eternity. when our lord was dwelling here on earth among men, he _showed_ that he was true god. his apostle john tells us: _"we_ [the apostles] _beheld his glory, the glory as of the only-begotten of the father."_ john , . with his almighty word he healed the sick, he made the blind to see, the lame to walk, the deaf to hear, he brought the dead to life again: the daughter of jairus, the son of the widow in nain, and lazarus, the brother of mary and martha. remember how the winds and the sea obeyed him, how he stilled the storm and walked on the sea as on dry land, how he changed water into wine. . _our lord jesus christ is true god, the only-begotten son of the father._ his disciples confessed it time and again. simon peter confessed regarding the lord: _"thou art the christ, the son of the living god."_ matt. , . thomas said to him, _"my lord and my god."_ john , . and jesus was well pleased with their confessions and accepted them. _"this_ [our dear lord] _is the true god and eternal life," is what john the apostle tells of him._ john , . and st. paul writes: _"who_ [christ] _is over all, god blessed forever."_ rom. , . _from our bible, from the word of god,_ we know it to be most certainly true that our lord is true god, begotten of the father from eternity. . never forget that our dear lord, together with the father, is the one true god. _therefore i believe in him and trust in him with all my heart._ in every need and trouble, in every danger, i lift up my hands to my lord and god and _pray_ to him. he will not forsake me, for he is _"jesus christ, the same yesterday to-day and forever."_ heb. , . remember:-- . _our lord jesus christ is the only son of god the father, his own son, begotten of the father from eternity._ . _our lord jesus christ is true god, with god the father the one true god in whom we believe, and to whom we pray._ . _this we know and believe because god himself has revealed it to us in his holy word. our confession is and always will be: "i believe in jesus christ, his only son." i believe that jesus christ is true god, begotten of the father from eternity._ memorize:-- _this is the true god and eternal life._ john , . _who is over all, god blessed forever. amen._ rom. , . _thomas answered and said unto him, my lord and my god._ john , . _for god so loved the world that he gave his only-begotten son, that whosoever believeth in him should not perish, but have everlasting life._ john , . _all power is given unto me in heaven and in earth._ matt. , . _lo, i am with you alway, even unto the end of the world._ matt. , . questions. . what does it mean to believe in jesus christ, our lord? . what two things does our catechism teach us about our lord jesus christ? . whose only son is jesus christ? . who also are god's children? . why is jesus called god's _only_ son? . where in the bible is christ called the only-begotten son of god? john , . . christ is the own, the only-begotten son of god; what must he therefore be? . what is christ together with the father? . where does our lord himself say so? . where does our lord say that he is almighty? . where does he promise that he will always be with us? . what great work of god the father is also done by the son? . how should we honor the son? . how did christ show, when he was dwelling visibly on earth, that he is true god? . what did peter confess of the lord? . what did thomas say to him? . what does the apostle john write about the lord? . what does st. paul write? . how do we know that it is most certainly true that christ is true god? . what must our confession regarding christ always be? lesson . the second article. i believe that my lord is true god and true man. which is the second article? _i believe 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, dead, and buried._ what does this mean? _i believe that jesus christ, true god, begotten of the father from eternity, and also true man, born of the virgin mary, is my lord._ . we confess that jesus christ is the only son of god, begotten of the father from eternity and therefore true god. we also confess _that he is born of the virgin mary and therefore is a true man,_ with a human soul and a human body. holy scripture expressly calls our lord a man. _"there is one god and one mediator between god and men, the man christ jesus."_ tim. , . our lord is indeed true man. while he was visibly dwelling here on earth, he lived as a man among men. he was born in bethlehem as a little child. in the house of his mother and his foster-father joseph he grew up like other children. he became hungry and thirsty, he ate and drank, he grew tired and slept, and lastly, he died. . christ, our lord, is _true_ man, man in the true sense of the word. he is our brother. but there is _one great difference_ between him and all other men. we confess in the second article that he was _conceived by the holy ghost._ though our lord was born of a human mother, he did not have a human father. he was conceived by the power of god the holy ghost without sin. _"the holy ghost shall come upon thee_ [the virgin mary], _and the power of the highest shall overshadow thee; therefore also that holy thing which shall be born of thee shall be called the son of god."_ luke , . christ, our lord, was born _holy, without sin,_ and during his life he never committed any sin, but always fulfilled the will of god, his father. . christ, our lord, is true god and true man. there are not two christs, one who is god, and another who is man, but _only one christ, who is god and man at the same time, god and man in one person, the god-man._ he is _emmanuel,_ that is, god with us, god in our flesh and blood. matt. , . how this is possible we cannot understand, but we firmly believe it because god himself has revealed it to us in his word. the son of god, the true god, became a true man, born of a woman. _"the word_ [the son of god] _was made flesh_ [man], _and dwelt among us."_ john , . . the son of god, the true god, became man, but more than that. _he also humbled himself._ he did not, as a rule, show forth his divine glory nor use his divine powers, but was like any other man. he did not come to us as a great prince, in kingly splendor, but though he is our god and king, he came to us _as a low, poor man._ from bible history you know the life of the god-man, how he was _born_ a little child in bethlehem, of the virgin mary, a lowly maid in israel, though she came from the royal house of the great king david. and after he was born, he _suffered._ his whole life was a constant suffering. he was despised by his people, persecuted by the priests and pharisees. he was so poor that he did not have where to lay his head. remember how he suffered that unspeakable agony in the garden of gethsemane and in the courts of his enemies, where they passed that cruel sentence of death upon him who had never committed a sin. and _under pontius pilate,_ the governor of judea, he was _crucified,_ nailed to a cross. and on the cross he _died,_ died the death of a criminal. and after his death his friends _buried_ his body, just as they would have buried that of any other man. verily, the son of god, our lord, _deeply humbled himself;_ he humbled himself unto death, even the death of the cross. . _why did our lord do all this?_ why did the son of god become man? why did our lord humble himself so deeply? he did it for our sake, for the sake of all men, for those who are his enemies. _he did it for me that he might become my lord and savior._ therefore our lord was called _jesus._ this name means helper, savior. it was given to our lord by the will of god; for he had an angel tell joseph: _"she_ [the virgin mary] _shall bring forth a son, and thou shalt call his name jesus; for he shall save his people from their sins."_ matt. , . jesus is our savior.--our lord is also called _christ._ christ means the _messiah._ our lord is the messiah whom god had promised to his people in the old testament. all the prophecies regarding the messiah in the old testament have been fulfilled in jesus christ, our lord.--our lord jesus christ is the savior, and he is our _only_ savior. _"neither is there salvation in any other; for there is none other name under heaven given among men whereby we must be saved."_ acts , . remember:-- . _our lord jesus christ is true god, born of the father from eternity; but he is also true man, born in time of the virgin mary. he is like unto other men, except that he is holy and without sin._ . _christ, our lord, is true god and true man in one person--the god-man. as such he is my savior._ . _the son of god did not only become man, he also humbled himself, suffering and dying, dying on the cross._ . _christ, our lord, has done all this to be jesus, the savior of all men, to be christ, the promised messiah. he has done all this for me that he might become my lord._ memorize:-- _there is one god and one mediator between god and men, the man christ jesus._ tim. , . _the word was made flesh and dwelt among us, and we beheld his glory, the glory as of the only-begotten of the father, full of grace and truth._ john , . _she shall bring forth a son, and thou shalt call his name jesus; for he shall save his people from their sins._ matt. , . _neither is there salvation in any other; for there is none other name under heaven given among men whereby we must be saved._ acts , . questions. . what do we confess regarding our lord? . what do we also confess? . recite the passage of scripture where christ is expressly called man. . how did our lord show in his life here on earth that he was truly a man? . by whom was christ conceived? . how was he, therefore, when he was born? . what, therefore, is the difference between him and all other men? . we confess that christ is god and man, what do we mean by this? . what did the son of god become? . how do we read john , ? . our lord became true man; what did he also do? . what did he, as a rule, not show and use while he was here on earth? . what kind of man did our lord become? . how was he born? . what was his whole life here on earth? . how poor did he become? . how did he die? . why did christ do all this? . for whose sake also did he humble himself? . why is my lord called jesus? . why is he called the christ? lesson . the second article. my lord has redeemed me, a lost and condemned creature. which is the second article? _i believe in jesus christ, his only son, our lord._ what does this mean? _i believe that jesus christ is my lord, who has redeemed me, a lost and condemned creature, purchased and won me from all sins, from death, and from the power of the devil._ . we have learned that our lord is true god and true man. we have heard that the son of god became man and humbled himself even unto death for our sake to become our lord and savior. our catechism furthermore tells us _by what means jesus christ, true god and true man, became my lord and savior._ that is the great work of our lord: he came into this world to save, to redeem us. his work is our _redemption._ let us diligently and prayerfully consider this great work of our lord--our redemption. . _christ has redeemed me,_ so i confess. we were in great need of such a lord and of the redemption which he was to bring. for without such a lord _we are lost and condemned creatures._ we are _lost_ creatures. what does this mean? remember the beautiful story of the _prodigal son._ the father in this story said of his son after his return that he had been lost. wilfully and sinfully the son had left his home and his father and gone into a far country, where he spent all his goods with riotous living. he was now far away from his father, separated from him and his home. he was lost in that far-away country, where great misery and distress soon overtook him. without his father he would have _perished_ with hunger. thus we are lost without christ. we have sinned against our heavenly father, we have transgressed his commandments. by committing sins we have left our father and are separated from him. we are in a far-away country, in this sinful world, where misery and distress surround us. we are without god and without hope in the world. without our lord we must perish, suffer eternal death. _without christ we are indeed lost._ every one of us must confess: i am a lost creature. _"all we like sheep have gone astray; we have turned every one to his own way."_ is. , . . i confess also that i am a _condemned_ creature. god, as you have learned, is a righteous and jealous god. he _threatens to punish_ all that transgress his commandments. when adam and eye transgressed god's command, the threatened punishment came over them. _"in the day that thou eatest thereof,"_ god had told adam, _"thou shalt surely die."_ gen. , . _death_ is the punishment of all sinners, not only death here on earth, but _eternal death,_ that is, _eternal damnation._ that is the sentence which god passed upon all that have sinned, that they should be separated from him in eternity, from him in whom alone we find life and true happiness.--it was the _devil_ that tempted adam and eve to sin. they heard and obeyed his voice instead of the voice of their father. he became their lord and master. _"he that committeth sin is of the devil."_ john , . because we have sinned, we are under the power of the devil, we belong to his kingdom. without christ we are all lost and condemned creatures, that is, _we are separated from god, our father; we are under god's judgment of damnation; we are under the powers of sin, death, and the devil. they are our masters. "we were by nature the children of wrath."_ eph. , . . i am a lost and condemned creature; i am in the power of sin, death, and the devil. _who can help me in this misery and redeem and save me?_ surely not i myself. how could i deliver myself from these mighty enemies? i have nothing with which i might atone for my sins or remove god's wrath and curse. neither can any other man help me, powerful and wise though he may be. _all_ men are lost and condemned creatures, just as helpless as i am. _there is only one who is able to help and redeem us, jesus christ, our lord._ he is the _god-man._ he could conquer these fearful enemies, sin, death, and the devil. he is the _almighty god._ he alone among men is without sin, and therefore not in the power of the devil. he can redeem me, _and he has redeemed me._ in order to redeem the world, the son of god became man, humbled himself, and suffered and died. thankfully i confess _that christ has redeemed me, that he is my lord._ . i confess that christ, my lord, has redeemed me. but not only me did he redeem, but _all men,_ from adam up to the last man that will be born before the day of judgment. god loved the _world,_ all _mankind,_ and he so loved the world that he gave his only-begotten son to redeem and save the world. all men are lost and condemned creatures, all are under god's wrath and in the power of sin, and our savior himself said: _"the son of man is come to save that which was lost."_ matt. , . john the baptist pointed to him and said: _"behold the lamb of god, which taketh away the sin of the world."_ john , . _"he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world."_ john , . christ, my lord, has redeemed all mankind, and therefore i know that it is most certainly true: _he has redeemed also me._ remember:-- . _without christ, my lord, i am a lost and condemned creature. i am without god and hope in this world, separated from god and under the sentence of damnation._ . _by nature i am in the power of sin, death, and the devil. i belong to satan's kingdom. sin, death, and the devil were my masters._ . _in this dreadful distress no man was able to help me. only christ could redeem me, for he is the god-man; and he has redeemed me and all the world._ memorize:-- _he that committeth sin is of the devil._ john , . _the son of man is come to save that which was lost._ matt. , . _behold the lamb of god, which taketh away the sin of the world._ john , . _he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world._ john , . questions. . what do we call the great work which christ has done for us and all men? . what do i confess in the second article concerning myself? . from which parable of our lord do we learn what it means to be lost? . why was the prodigal son called lost? . how did he become separated from his father? . what happened to him in that far-away country? . how did we become separated from our heavenly father? . what always separates us from god? . what do we furthermore confess concerning ourselves? . why are we condemned creatures? . what does god threaten to those who transgress his commandments? . in what does the punishment of sin consist? . what death is meant? . who tempted adam and eve to sin? . of whom is he who commits sin? . under whose power are we because we have sinned? . who alone is able to help us in our misery? . why can jesus christ surely help and save us? . whom did christ redeem? . how can you prove from scripture that christ has redeemed all men? lesson . the second article. christ, my lord, has redeemed me with his holy, precious blood. which is the second article? _i believe in jesus christ, his only son, our lord._ what does this mean? _i believe that jesus christ is my lord, who has redeemed me, a lost and condemned creature, purchased and won me from all sins, from death, and from the power of the devil, not with gold or silver, but with his holy, precious blood and with his innocent suffering and death._ . christ has redeemed and _purchased us,_ that is, he bought us. our lord had to pay a price, a very high price for our redemption. he has purchased or bought me not with _gold_ or _silver. "ye know that ye were not redeemed with corruptible things, as silver and gold."_ pet , . gold and silver are, indeed, highly prized among men. much can be accomplished, much can be bought with gold and silver for the support of our life and for our comfort here in this world. but all the gold and silver, all the treasures in the world, cannot buy our redemption. gold and silver cannot redeem one lost and condemned sinner from sin, death, and the powers of the devil, from hell and damnation. a much higher price was necessary. our lord has paid this price. . christ redeemed and purchased us with his _blood._ he shed his blood for us. he gave his _life_ for our redemption. consider the great love of our lord. he gave his life not for his friends, but for us, who were his enemies. we call this blood a _holy_ blood. _it is the blood of a holy man._ our savior was born without sin, and he never committed a sin in his life. we have been redeemed, not with gold or silver, _"but with the precious blood of christ, as of a lamb without blemish and without spot."_ pet. , . we call the blood of christ a _precious_ blood. this blood is the most precious thing in heaven and earth. it is the _blood of the son of god,_ shed for our sins. _"the blood of jesus christ, god's son, cleanseth us from all sin."_ john , . . christ purchased us with his blood _and with his suffering and death._ suffering and dying our lord shed his blood for us. we say it was an _innocent_ suffering and death, because he did not deserve this. he was without sin, he never did any wrong. he did not suffer and die because of any guilt of his own. he suffered and died _on account of my guilt and the guilt of the whole world._ during his whole sinless life he fulfilled god's commandments. _we_ ought to have kept the commandments, but we could not do it because we were born in sins. christ, our lord, has fulfilled the law of god _for us, in our stead._ he came into this world and was made under the law that he might redeem us, who were under the law. _we_ had transgressed the commandments, therefore the wrath of god was upon us, and we deserved his punishment. _we_ ought to have suffered death, eternal death. _christ_ was _innocent,_ without sin, and still he suffered death on the cross. _he did all this for us, in our stead. "surely he hath borne our griefs and carried our sorrows.... he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed."_ is. , . .--it was a high price that jesus paid for our salvation. he gave himself for us. how thankful we ought to be to our dear savior, who lived and died for us that we may be saved! how thankful we ought to be to our heavenly father, who _"so loved the world that he gave his only-begotten son, that whosoever believeth in him should not perish, but have everlasting life"!_ john , . . christ paid a high price for me. he gave himself a ransom for my salvation. but before his death on the cross my savior cried out: _"it is finished."_ his great work is finished indeed. my lord _has_ purchased and redeemed me and all mankind. because christ shed his precious blood, and suffered and died for us in our stead, we are redeemed and free from _our sins._ by leading a sinless life christ has fulfilled all commandments of god for us; _in him we have fulfilled them._ we are free from the curse of the law. _"christ hath redeemed us from the curse of the law, being made a curse for us."_ gal. , . all the punishments for our sins were suffered by christ. _in him god has punished us,_ and therefore we no longer need to suffer punishment for our sins.--we have been redeemed from _all_ sins. there is not a single sin, either great or small, from which christ, our lord, has not redeemed us. _he has earned forgiveness of all sins for us._ . the penalty of sin is _death,_ eternal death and damnation. christ, our lord, has taken away our sins, he has earned forgiveness for us; therefore _we have been redeemed from death._ he has suffered death for us and therefore we are free from death. eternal death has no power over us; for _"christ hath abolished death, and hath brought life and immortality to light."_ tim. , . we no longer need to fear death. in death our lord gives us everlasting life. . since christ has suffered and died for us, _we have also been redeemed from the power of the devil._ through sin the devil has power over us. our sins are forgiven; by his death the lord _destroyed the works of the devil._ satan has lost his power over me. he cannot force me to sin nor keep me in his kingdom. _"through death he destroyed him that had the power of death, that is, the devil."_ heb. , . we thank the lord for having redeemed us from all sin, from death, and from the power of the devil. remember:-- . _i have been bought with a price. my lord has purchased me, not with treasures of this world, but with his own precious blood, with his innocent suffering and death._ . _in my stead christ fulfilled all the commandments of god. in my stead he suffered and died for my sins. with his stripes i am healed._ . _now i am redeemed and free from all sins, from death, and from the power of the devil. in christ i have forgiveness of all my sins._ memorize:-- _ye know that ye ware not redeemed with corruptible things, as silver and gold, but with the precious blood of christ, as of a lamb without blemish and without spot._ pet. , . . _the blood of jesus christ, his son, cleanseth us from all sins._ john , . _surely he hath borne our griefs and carried our sorrows.... he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed._ is. , . . _christ hath redeemed us from the curse of the law, being made a curse for us._ gal. , . _christ hath abolished death, and hath brought life and immortality to light._ tim. , . questions. . what does it mean when we say that the lord purchased us? . wherein did the price which he paid for us not consist? . with what did our lord redeem us? . why do we call his blood a holy blood? . why do we call it a precious blood? . what do we read john , ? . why do we call the suffering and death of our lord an innocent suffering and death? . why did our lord not deserve suffering and death? . for whom did he suffer and die? . what did christ during his whole life fulfil? . for whom did he do this? . what did we deserve for our sins? . who suffered the punishment we had deserved in our stead? . what does the prophet say is. , . ? . what do we know regarding this great work of our lord? . from what have we been redeemed? . what did christ earn for us with regard to our sins? . from what have we also been redeemed? . what need we no longer fear? . in what respect are we redeemed also from the power of the devil? lesson . the second article. my lord has won me that i may be his own. which is the second article? _i believe in jesus christ, his only son, our lord._ what does this mean? _i believe that jesus christ is my lord, who has won me, that i may be his own, and live under him in his kingdom, and serve him in everlasting righteousness, innocence, and blessedness._ . christ, my lord, has redeemed and purchased me, and we add: _he has won me._ he has won me after a hard fight with sin, death, and the devil. in the first prophecy of the promised messiah, god said to the serpent, to satan: _"i will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel."_ gen. , . this prophecy has been fulfilled in the coming of christ, our lord. he is the _seed of the woman._ the serpent, satan, indeed, bruised his heel. christ had to suffer and die for us. but through his death on the cross our lord has gained the victory he has bruised the serpent's head and destroyed his works. he has delivered us out of the hand of our enemies. sin, death, and the devil no longer have any power over us. christ has won us for himself. _he has become my lord. i now am his own,_ i belong to him, to him alone, who has bought me and won me. _christ has won me in order that he may be my lord and i his own._ . christ, my lord, has won me that i may _live in his kingdom._ without christ we are all in satan's kingdom, living under him. he is our evil master, who rules over us but christ has delivered us out of the hand of our enemies that we should live in his kingdom.--_our lord has a kingdom here on earth._ for the purpose of founding this his kingdom, he came into the world and humbled himself, and suffered and died for us. our lord, truly, is a king. he himself told us so. when pontius pilate asked him, _"art thou a king, then?"_ he answered: _"thou sayest that i am a king."_ to his kingdom all those belong who believe and trust in him and accept him as their lord and king. for this purpose my lord redeemed and won me, that i, too, may belong to his kingdom and live under him. . the kingdom of our lord and king is a _most glorious kingdom._ the lord himself reigns and rules in his kingdom with his grace and love. in his kingdom we live _under him._ he rules and governs my whole life. under his rule and care i shall not want. i live under him, under his protection. he protects me from the temptations of sin, the godless world, and the devil. my lord and king is always with me. under his care and protection i am _safe;_ for my king is _the almighty god, whom nothing can withstand._ all power is given unto him in heaven and in earth. matt. , . _this kingdom of our lord we call the kingdom of grace;_ for with grace and love our king governs all who accept him as their lord and king. . for this purpose christ has redeemed and won me, that i may be his own and live under him in his kingdom and _serve him,_ who has become my lord. before christ became our lord, we had other masters. we served our enemies, sin and the devil. we could not but serve them, and we served them willingly, even joyfully. how miserable to be a servant of satan and sin, to do their will, to obey them! _the wages of sin is death,_ eternal, death and damnation. our lord has delivered us from sin and satan, he has won us as his own. _"that we, delivered out of the hand of our enemies, might serve him without fear, in holiness and righteousness before him, all the days of our life."_ luke , . . we live in the kingdom of our lord under his care; we need not fear our enemies if we do not serve them. we serve him who has delivered us. in his kingdom our lord gives us strength to serve him by living according to his commandments, by doing his good and gracious will. to serve this lord is a _noble_ service. can there be a nobler service than to serve god, the highest lord, to serve the highest king, who has bought and won us out of the hands of our enemies, of sin and satan? _gladly_ and _joyfully_ will we serve him, our savior and our lord. . we serve our lord _in everlasting righteousness, innocence, and blessedness._ the kingdom of our lord is, indeed, a glorious kingdom. in his kingdom we serve him in _righteousness._ we are not righteous in ourselves, but our lord has gained a perfect righteousness for us. he has fulfilled the law in our stead. clothed in christ's blood and righteousness, we serve our lord, and therefore our poor service is _well-pleasing_ to god.--we serve our lord in _innocence._ we are free from the guilt of our sins. sad to say, we daily sin in the service of our lord, we deserve nothing but punishment; but god forgives us our sins_ daily and richly for christ's sake, and so we are _innocent_ in his sight. in holiness and righteousness we will serve him all the days of our life.--we serve him in _blessedness._ it is blessedness to serve this our lord. he blesses his servants with all his rich gifts. he blesses them here on earth and leads them to eternal blessedness in heaven. it is _everlasting righteousness and innocence and blessedness that our lord gives us. he leads his servants to _his kingdom in heaven._ here in this world his kingdom is a _kingdom of grace;_ in heaven it is the _kingdom of glory. "the lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom; to whom be glory forever and ever! amen."_ tim. , . remember:-- . _through his sufferings and death, christ has become my lord, and therefore i am his own. i am living in his kingdom, under him, my king, being delivered from the hands of all my enemies. he cares for me and protects me._ . _in his kingdom i am serving my king in everlasting righteousness, innocence, and blessedness, which he bestows on me. for my lord's sake god forgives me all my sins and accepts my poor sinful service._ . _our lord's kingdom is a twofold kingdom, the kingdom of grace here on earth, in which our king reigns with his grace, with forgiveness of sins, and the kingdom of glory in heaven, in which we shall reign with our king, freed from all evil, in his glory forever and ever._ memorize:-- _i will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head and thou shalt bruise his heel._ gen. , . _pilate, therefore, said unto him, art thou a king then? jesus answered, thou sayest, i am a king._ john , . _that we, being delivered out of the hand of our enemies, might serve him without fear, in holiness and righteousness before him all the days of our life._ luke , . . _the lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom; to whom be glory forever and ever! amen._ tim. , . questions. . from whom has our lord won me? . to whom do i now belong? . recite the first prophecy of the promised messiah. . who has no power over me since christ has won me? . in whose kingdom may i live? . what does it mean to live under him? . what will our lord do as our king? . why are we safe under his rule and protection? . how do we call his kingdom here on earth? . because christ is our lord, what should we therefore do? . whom must we serve when we are not in our lord's service? . why is this service a miserable service? . why can we now serve our lord? . why is his service a glorious service? . who has given us the righteousness in which we serve our lord? . why are we innocent before god? . why is it blessedness to serve the lord? . how do we call his kingdom in heaven? lesson . the second article. review lesson. ( ) . in whom does every christian believe according to the second article? . what do we mean when we say: i believe in jesus christ, my lord? . what two things does our catechism teach us about our lord jesus christ? . what do we confess in the second article concerning the _person_ of our lord? . prove from scripture that christ is god's only son, the only-begotten son of the father. . if christ is god's only-begotten son of the father, he must be true god with the father. how can you prove this from holy writ? . how did the apostles confess jesus christ as their god? . what do we confess about our lord in the beginning of the explanation of the second article? . together with whom is christ true god? . in what respect is there no difference between jesus and his father? christ is coequal with the father. he has the same divine majesty, glory and honor. ( ) we confess that jesus christ is god's only son and therefore, together with the father, true god from eternity. . what do we furthermore confess concerning our lord? . how can you prove that christ is true man? . christ is indeed true man, born of the virgin mary. but there is one great difference between him and all other men. which is it? . why was christ conceived and born without sin? . christ is true god and true man; there are, however, not two christs, one true god and the other true man; there is but one christ. what is he? . the son of god became true man, but he did more. what kind of a man did he become? . how does the second article describe the lowly life of our savior here on earth? . why did christ humble himself so deeply? . what does the name jesus mean? . why is he called savior? . why was jesus called the christ? ( ) we learn from our catechism not only who jesus, our lord, is, but also what he has done for us to become our lord. . what does our catechism say concerning the work of our lord? . christ has redeemed me; how do we therefore call his work? . why was it necessary that i should be redeemed? we are by nature lost and condemned creatures. . from which parable of the lord can you learn what it means to be lost? . why are we also condemned creatures? . who had pronounced judgment upon us because of our sins? . what was this punishment? . we were under the power of sin, death, and the devil. who alone could help us in this distress? . we confess that christ redeemed me, a lost and condemned sinner; but i am not the only one whom he has redeemed. whom did he also redeem? . prove from scripture that our lord redeemed all men. . what conclusion may and should i draw from this truth? ( ) our catechism says that our lord has redeemed and purchased us. . what is the meaning of the word purchase? . christ has bought us with a price. what is the price our lord paid for our redemption? . why could we not be bought with gold or silver? . we have been purchased with his blood. how did christ purchase us with his blood? . it is, indeed, a high price which our lord paid for us. why do we call his blood a holy blood? . why is it called a precious blood? . what does christs blood do for us regarding our sins? . christ has purchased us with his suffering. why do we call his suffering an innocent suffering? . in whose stead did christ suffer all the punishment of sin? . what is the punishment of sin?-- . christ has purchased us with his holy blood and his innocent suffering. from whom did he purchase us? christ redeemed us from the power of sin, and death, and the devil. . how did christ redeem us from all sins? . what did he fulfil in our stead? . why are we also free from death? . being free from sin we are also free from the power of the devil. why are we free from his power? ( ) christ, our lord, has redeemed and purchased us. he has also _won_ us. he has won us after a severe fight with sin, death, and the devil. . which is the first prophecy of this conflict between our savior and the devil? . christ gained the victory in this conflict. he won us. to whom do we now belong? . we are christ's own; we live in his kingdom. to whose kingdom do we belong without christ? . christ has won me from the power and the kingdom of the devil; christ now is my king. who belongs to his kingdom? . what do we call his kingdom here on earth? . why do we call it the kingdom of grace? . in his kingdom we live under him. what does this mean? . not only do we live under our king, under his care and protection, we also serve him. how do we serve him? . out of whose hand has our lord delivered us? . how do we serve our lord? . without christ we had to serve sin and the devil. why is this service such a degrading service? . why should we gladly and willingly serve our lord in his kingdom? . we serve our lord in righteousness, innocence, and blessedness. which righteousness is here meant? . in what respect are we innocent in the eyes of god? . why does his service bestow blessedness upon us? . to what kingdom does our gracious lord lead us after this life? . why is this kingdom called the kingdom of glory? let us give thanks to our dear savior, who has become our lord, that we may be his own and in his kingdom live under him and serve him in everlasting righteousness, innocence, and blessedness. amen. lesson . the second article. how our lord as victor descended into hell and rose again from the dead. which is the second article? _i believe in jesus christ, his only son, our lord.... he descended into hell; the third day he rose again from the dead._ . we believe and confess in the second article of our faith that jesus christ, true god, begotten of the father from eternity, became also true man, born of the virgin mary, that he suffered, was crucified, died on the cross, and was buried. all this our lord has done to redeem us lost and condemned creatures from all our sins, from death, and from the power of the devil, that he may be our lord, that we may be his own and live under him in his glorious kingdom and serve him in everlasting righteousness and blessedness. our lord died and was buried for our sakes to redeem us. is, then, our lord still in death and in the grave? do we believe in a dead savior? do we serve a dead and helpless king? thank god, we do not! _we know from holy writ that our lord came to life again, that our living lord descended into hell and on the third day after his death rose again from the grave._ . we confess in the second article: _"he,"_ our lord jesus christ, _"descended into hell."_ when our lord descended into hell, he was no longer dead. it is true, when they took him from the cross and buried him, he was really dead. nobody, indeed, had taken his life from him, he had laid it down of himself, of his own free will, laid it down for us that we might not suffer eternal death; _but in his grave christ, the son of god, took his life back again. "christ was put to death in the flesh, but quickened_ [came to life again] _by the spirit."_ pet. , . as our living lord he went down into hell, into the place whither the evil spirits, the devils and condemned men, have been banished. christ did not enter the gates of hell _in order to be punished there for his sins;_ for our savior was without sin and blemish. he did not descend into hell _to suffer the penalty for our sins;_ this he had already done on the cross. he descended into hell _to show that he had won the victory over the devil and all his hosts._ "he made a show of them openly, triumphing over them." col. , . as the triumphant victor over all his enemies christ entered hell, the abode of satan. now we are certain that the old evil foe cannot keep us in his power, that _we are free from hell and damnation._ . _on the third day our lord rose again from the dead._ you have often heard the easter-gospel, the joyful tidings of christ's glorious resurrection: our lord is not dead, but he lives. when, very early in the morning, the women came to the grave to anoint the body of their master, they did not find him, the grave was empty, and an angel of god brought them the message: _"why seek ye the living among the dead? he is not here, but is risen."_ luke , . . after his resurrection our lord showed himself to his disciples as their living savior. they saw him, they spoke to him, and ate with him. _the lord convinced them that he was risen._ they are the witnesses of his resurrection. even the _soldiers_ whom the enemies had placed around the grave as a watch, lest his disciples might come by night and steal the body, could not deny that the grave was empty, that the lord had risen. matt. , . - . _we are sure that christ, our lord, is not dead, but lives; for god himself tells us in his word that christ was raised up from the dead by the glory of the father._ rom. , . joyously we confess: _"i know that my redeemer liveth."_ job , . . christ is risen. he came forth from his sepulcher with _the same body_ that was laid in the grave. _the tomb was empty._ the disciples knew him when he showed himself. they saw the print of the nails in his hands and his feet and the wound in his side. he let them touch his body in order to convince them that he was not a spirit. luke , . . but after his resurrection his body was _glorified;_ it was free from all human weakness and sufferings, free from death. . _the resurrection of our savior is full of comfort and consolation for us. "if christ be not raised, your faith is vain, ye are yet in your sins. then they also which are fallen asleep in christ are perished. if in this life only we have hope in christ, we are of all men most miserable."_ cor. , - . this would be our sad lot if christ were not risen. all our faith and hope in him would be in vain. but he _is_ risen, and now we know _that he is the true son of god._ we know that christ _has gained the victory over all our enemies,_ sin, death, and the devil, who could not keep him in their power. we know that christ _has paid the penalty for our sins,_ that our sins are forgiven. we know that we have a _living_ savior, _who is with us alway,_ to govern and protect us in his kingdom. we know that we shall not perish when we die, that our risen lord will not leave us in the grave, but will _raise us again unto eternal life. "because i live, ye shall live also."_ john , . our lord is risen, and so we put our trust in him both in life and death. "jesus, my redeemer, lives! i, too, unto life must waken endless joy my savior gives; shall my courage then be shaken? shall i fear, or could the head rise and leave his members dead?" remember:-- . _christ descended into hell to show himself as victor over our enemies, over the devil and all his hosts._ . _christ is risen. we know that our redeemer lives. we have a living savior, our sins are forgiven. our king lives forever; under him we live in everlasting righteousness and innocence._ . _christ is risen; he has conquered death. though we must die, he will recall us from our graves and raise us to eternal life and everlasting blessedness._ memorize:-- _i know that my redeemer liveth._ job , . _if christ be not raised, your faith is vain, ye are yet in your sins. then they also which are fallen asleep in christ are perished._ cor. , . . _because i live, ye shall live also._ john , . questions. . where did christ go after he had come to life again in the grave? . why did christ not descend into hell? . what was his purpose in descending into the abode of satan? . when did our lord rise from the dead? . what message did the angel bring to the women at the grave? . who are the witnesses of his resurrection? . how did our risen lord convince his apostles that he was alive again? . who even could not deny his resurrection? . what makes us perfectly certain that christ is risen and lives forever and ever? . how was christ's body after his resurrection? . what does that mean, christ's body was glorified? . what do we know regarding our sins since christ is risen? . what consolation does his resurrection give us for our christian life? . what consolation does it give us in the hour of death? lesson . the second article. the triumphant ascension of our lord. which is the second article? _i believe in jesus christ, his only son, our lord.... he ascended into heaven and sitteth at the right hand of god the father almighty._ what does this mean? _even as he is risen from the dead, lives and reigns to all eternity._ . after his resurrection our lord _remained here on earth for forty days._ during these days he repeatedly appeared to his disciples; he showed himself alive to them by many proofs. he convinced them that he was not dead, but lived. he spoke to them about the kingdom of god, _his_ kingdom. he finally gave them his great command or commission, to go out into all the world and preach the gospel of their living savior to all men. acts , . . on the _fortieth day_ when the apostles were assembled in jerusalem, the lord appeared to them again. he told them: _"behold, i send the promise of my father upon you; but tarry ye in the city of jerusalem until ye be endued with power from on high."_ luke , . he commanded his disciples to remain in jerusalem until they had received the gift of the holy ghost, that in his power they might be his witnesses unto the uttermost parts of the earth. then our lord led them out to _mount olivet,_ as far as to _bethany._ and there he lifted up his hands and blessed them. _while he blessed them, he was parted from his beloved apostles and carried up into heaven._ while the disciples looked on he was taken up higher and higher, until a cloud received him out of their sight. luke , . ; acts , . . in this manner our lord was received up to his heavenly glory _visibly,_ before the eyes of his disciples, he ascended on high and entered into the glory of his father. . christ ascended into heaven, _and he did so for our sake._ he ascended up on high as _the triumphant victor_ over all his and our enemies. his entrance into heaven assures us _that he has opened heaven again for us through his sufferings and death._ before his death he gave his apostles the promise: _"in my father's house are many mansions. i go to prepare a place for you."_ john , . this promise he has fulfilled. he went up to heaven to prepare a place in his father's house for all who believe in him, their savior.--our lord ascended into heaven, _and where he is, there shall we, his friends and disciples also be._ he will not leave us behind in this world. as truly as christ went up to heaven, we, his own, will follow him to his and our father's house. _"where i am, there shall also my servant be."_ john , . our lord prayed for us before his death upon the cross: _"father, i will that they also whom thou hast given me be with me where i am, that they may behold my glory, which thou hast given me."_ john , . "mighty lord, in thine ascension we by faith behold our own."--remember: _our treasure, our lord and savior, is in heaven, and where our treasure is, our hearts and hopes should also be._ . _"he was received up into heaven and sat on the right hand of god,"_ thus we read mark , . we, therefore, confess that our ascended lord now _"sitteth at the right hand of god the father almighty."_ what does this mean? it does not mean that in heaven, at the right hand of god the father, there is a special throne, prepared for our lord, the god-man jesus christ, upon which he is now seated in divine glory, adored and praised by all the heavenly hosts, and that, because he is sitting on that throne, he is _far away from us, his own._ it means--and so our catechism explains it--that our dear lord, after being raised from the dead, _"lives and reigns to all eternity."_ it means that christ, though he was dead, lives and is alive forevermore, that our living lord is with us and reigns over us as our gracious king to all eternity. he is, and will be, according to his almighty power, our king forever and ever. . christ, indeed, ascended into heaven. he now is in heaven, in the glory of his father; _but he is not far away from us. he is with us._ we cannot see him, as his apostles saw him, but he is with us _invisibly in his word, his gospel._ when we read or hear his gospel or think about it, our savior is always at our side. he himself has promised us: _"i will not leave you comfortless; i will come to you."_ john , .-- _our lord lives and reigns to all eternity,_ that is, he rules and governs us, his own, his disciples. he leads and protects us against all our enemies. out of his almighty hand no enemy can pluck us. our mighty lord on god's throne is our good shepherd, who leads us in the paths of righteousness for his name's sake. ps. .--christ's resurrection, his ascension, and his sitting at the right hand of god assure us of the fact that he is indeed our lord, and will be our lord and king to eternity; and in his kingdom we shall live and him we shall serve in everlasting righteousness, innocence, and blessedness. remember:-- . _christ, our savior, ascended into heaven as the triumphant victor over all his and our enemies. he entered into heaven, into the glory of his father, there to prepare a place for us._ . _his ascension assures us that the gates of heaven are open to all who believe in him, that we shall be where he is to see his glory._ . _our lord sits at the right hand of god the father almighty, that is, he, the god-man, lives to eternity, lives, and is with us in his word, and reigns over his own with his almighty power forever and ever._ memorize:-- _in my father's house are many mansions. i go to prepare a place for you._ john , . _i will come again and receive you unto myself, that where i am, there ye may be also._ john , . _where i am, there shall also my servant be._ john , . _i will not leave you comfortless; i will come to you._ john , . questions. . how long did our lord remain on earth after his resurrection? . what did he do during these forty days? . where were his disciples assembled on the fortieth day? . what promise did the lord give them? . why were they to be endued with the power of the holy ghost? . where did christ lead the apostles? . in what manner was the lord taken up into heaven? . who were the witnesses of his ascension? . what has christ prepared for us in his father's house? . what does our savior say john , ? . since our lord is in heaven, who also shall be there? . what does the sitting of christ at the right hand of the father not mean? . with what words does our catechism explain it? . how is our lord with us after his ascension? . what does it mean that our lord reigns over us? . of what does his resurrection, his ascension, and his sitting at the right hand of god make us certain? lesson . the second article. christ will come to judge the world which is the second article? _i believe in jesus christ, his only son, our lord, who sitteth at the right hand of god the father almighty, from thence he shall come to judge the quick and the dead._ . when our lord ascended into heaven and his disciples were looking after him as he was taken up before their eyes, higher and higher, two men stood by them in white apparel, two angels, who said: _"this same jesus which is taken up from you into heaven shall so come in like manner as ye have seen him go into heaven."_ acts , . we confess therefore that our lord _will come again,_ that he will come again in like manner as his apostles saw him taken up into heaven. he will come _visibly._ all men on earth will see our lord coming in a cloud with power and great glory. luke , . he will not come again in deep humility and poverty, as he came when he was born in bethlehem, but with great power and glory. _"the son of man shall come in the glory of his father with his angels."_ matt. , . all men will see him as the almighty king surrounded by his heavenly hosts. every one will then have to confess that jesus christ is lord, and every one will have to bow to him. _our lord will come again visibly and in great glory._ . when the lord comes in his glory, the heavens shall pass away with a great noise, and the earth and all the works therein shall be burned up. pet. , . _the last day, the end of this world, will then have come._ on this last day our lord will come to _"judge the quick and the dead."_ christ has been ordained of god to be the judge of quick and dead. acts , . he will judge the _quick,_ that is, those who are still living when he comes. he will judge the dead. on that day all the dead will rise again and will be brought before the lord to be judged by him. . christ himself has given us a beautiful description of his judgment. (read the whole passage, matt. , - .) he tells us: _"when the son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory, and before him shall be gathered all nations."_ matt. , . . christ is the judge of all nations, of all men. _"we must all appear before the judgment-seat of christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad."_ cor. , . no one, be he ever so mighty, rich, or learned, can escape his judgment. . how will christ judge? he says: _"and he shall separate them one from another, as a shepherd divideth his sheep from the goats. and he shall set the sheep on his right hand, but the goats on the left."_ matt. , . . the _sheep are those who truly believe in christ, their savior,_ and in him have forgiveness of their sins. _the goats are those who in this life rejected christ and his grace._ to his sheep he will say: _"come, ye blessed of my father, inherit the kingdom prepared for you from the foundation of the world."_ v. . on the goats he will pronounce this judgment: _"depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels."_ v. . and then the lord will prove to all men that his judgment is a righteous one by the good works of the believers and the evil deeds of his enemies.--this judgment is final and will never be altered. his enemies _"shall go away into everlasting punishment, but the righteous into life eternal."_ matt. , . . _when will this great day of judgment, the day of our lord, come?_ this we do not know. our lord says: _"of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the son, but the father."_ mark , . we should not try to find out the exact day of the coming of our lord. but god has in his word revealed two important things about this day. he tells us that his day will come _suddenly, when nobody expects it. "the day of the lord will come as a thief in the night."_ pet. , . _"watch therefore; for ye know neither the day nor the hour wherein the son of man cometh."_ matt. , .--we also know that this day will come _soon. "the end of all things is at hand."_ pet. , . we may and should expect the lord _daily_ and be prepared to receive him. there are many signs which announce the coming of christ. matt. , - ; luke , - . . _"this is most certainly true."_ with these words we conclude also our second article. from god's word we know that all we have learned in the second article is most certainly true. therefore we believe and confess it. remember:-- . _on the last day our lord will come again visibly and in great glory to judge the quick and the dead, all men. you, too, must appear before the judgment-seat of christ._ . _on this day he will cast away the wicked and unbelievers into everlasting punishment. the righteous he will receive into his everlasting kingdom. believe in christ, and you will be saved._ . _we know neither day nor hour of his coming, but we know that his day will come unexpectedly and soon. watch always and be prepared to receive your lord._ memorize:-- _he is ordained of god to be the judge of quick and dead._ acts , . _the day of the lord will come as a thief in the night._ pet. , . _the end of all things is at hand._ pet. , . _we must all appear before the judgment-seat of christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad._ cor. , . questions. . how did the apostles learn of the coming of their lord at his ascension? . how will the lord come again, according to the words of the angels? . who will see our lord in his second coming? . what is the difference between his first and his second coming? . on what day will the lord come again? . what is the purpose of his coming? . who are the quick? . how can the lord judge the dead? . whom, therefore, will christ judge? . how will christ judge? . who are his sheep? . who are the goats? . what will christ say to his sheep on that day? . what judgment will he pronounce on his enemies? . when will the last day, the day of judgment, come? . what has god revealed to us concerning this day? . when, therefore, should we expect our lord and prepare for his coming? lesson . the second article. review lesson. . we confess in the second article that christ, the god-man, is our lord. in order to become our lord, he had to redeem and purchase us from the cruel masters to whom we belonged, from all our sins, from death, and from the power of the devil. to purchase us he had to pay a price, a very high price--his holy, precious blood, his life. to purchase us he of his own free will gave up his life; he died on the cross. christ was dead and buried. do we now believe in a dead and buried lord and savior? what happened after his death, when he was still in his grave? where did he go after having been quickened by the spirit? what was his purpose in entering the habitation of satan and his evil spirits? christ showed himself to be the victor over satan and hell. for whose benefit did he win this victory? from whose power are we free? . what happened on the third day after the death of our lord? christ rose from the dead. what does that mean? christ came forth from his sepulcher. who brought this glad message to the women? how did the lord convince his disciples that he was living? even who could not deny his resurrection? what makes us sure that christ rose from the dead? what do we therefore gladly confess? (job , .)--with what body did christ come forth from his grave? how can we prove that it was the same body that was laid in the grave? but how was christ's body after his resurrection? his body, indeed, was glorified. what does this mean?-- the resurrection of our lord is of great importance for us. it is full of comfort and consolation. if christ would still be dead and lying in the grave, how could he be our savior and king, and how would it be possible for him to help us? our faith in him would be vain; indeed, we would be of all men most miserable. what does the apostle paul say about this? ( cor. , - .) but christ is risen indeed. what great comfort for us! whom has he conquered? who alone is able to conquer this powerful enemy? what, therefore, must our lord be? christ rose after he had given his life a ransom for our sins. what, therefore, does the resurrection of our lord prove concerning our sins? christ is risen and lives forever. what comfort does this give us for our whole life? what comfort does it give us in the hour of death? . how long did our lord remain with his disciples after his resurrection? why did he repeatedly show himself to them? what happened on the fortieth day? where did his ascension take place? what promise did the lord give his apostles just before his ascension? why were they to be endued with the power of the holy ghost? in what manner did the ascension of our lord take place?--christ ascended into heaven as the triumphant victor over all his enemies. his enemies are our enemies. what does his ascension prove concerning our enemies? for whose sake, therefore, did christ ascend into heaven?--christ ascended into heaven. heaven is his father's house. why did our lord go to his father's house for us? he has prepared a place for us in heaven. he has opened the gates of heaven for us. what does our lord say john , ? where will our savior lead us, his disciples, too? christ, our treasure, is in heaven; what, therefore, shall be there also? . christ ascended into heaven, and he now sits at the right hand of god in the glory of his father. how does our catechism explain this? though christ is sitting at the right hand of god, he is always with us, his disciples. in what manner is he with us? what must we use, read, hear, and think about in order that our lord may be with us? what promise did he give us, john , ? the lord sitting at the right hand of god reigns over us; what does this mean? of what does christ's resurrection, ascension, and the sitting at the right hand of god make us certain? . when our lord ascended into heaven, two angels stood by the disciples. they told them that christ would come again in like manner as they had seen him taken up into his glory. what do we learn from these words about the coming of our lord? who will see him when he returns? what is the difference between the first and the second coming of christ? our lord will come again with power and glory. what will all men have to confess on that day, even his enemies? who will escort the lord when he returns in his glory?--what is the purpose of his coming? whom will the lord judge? what judgment will he pronounce on his sheep? how do we become his sheep? who, therefore, will stand before the son of man on judgment day? what terrible sentence will his enemies hear? our lord tells us that after the judgment his enemies will go away into everlasting punishment, but his sheep into everlasting life. how, therefore, is this judgment?--who alone knows the day and hour of the second coming of christ? what should we therefore never try to do? what, however, does scripture tell us concerning the last day? when, therefore, should we expect his coming and prepare for it? what does our lord himself say to us, matt. , ? believe in jesus christ, and you will be saved. and we believe in jesus christ, son of god and mary's son, who from heaven above came down and leads us to heaven's throne; by whose blood and death are we rescued from all misery. lesson . the third article: of sanctification. the holy ghost. the triune god. which is the beginning of the third article? _i believe in the holy ghost._ . according to the second article we believe in jesus christ, our lord, that is, we do not only know that it is true what god's word says about christ and his work for us, but _we put all our confidence, all our trust, in him as our savior_ who has redeemed us. that is the true, saving faith. this saving faith is not our own work. _it is the work of god the holy ghost._ without him and the work which he performs in us no man would come to jesus and believe in him. the holy ghost alone can and does bring to christ those that believe in him. about the holy ghost and the work which he performs in us we learn in the _third article of our christian creed._ . _"i believe in the holy ghost,"_ these are the first words of the third article. we _believe_ in the holy ghost, thus we confess. to believe in some one means, as we have learned, _to put one's whole confidence and trust in him._ now, god tells us in the first commandment that we should fear and love him above all things _and trust in him alone. in god only_ we should believe. and therefore we believe in the holy ghost, because he is the true god. _in saying that we believe in the holy ghost, we confess that he is the one true god, that he is our god, god as truly as the father and jesus christ, his only son, our lord._ the apostle says: _"know ye not that ye are the temple of god, and that the spirit of god, dwelleth in you?"_ cor. , . because the spirit of god, the holy ghost, dwells in us, we are _god's_ temple. the holy ghost therefore is the true god.--remember what you learned in the history of creation. there we read: _"and the spirit of god moved upon the face of the waters."_ gen. , . the work of creation is ascribed to the spirit of god, to the holy ghost. creation is the work of god. _therefore the holy ghost must be god._ . _we believe in the father, and we believe in jesus christ, god's only son, and we believe in the holy ghost._ there are _three distinct persons_ in whom we believe. there are three persons whom we confess to be our god--god the father, god the son, and god the holy ghost. and we confess this according to scripture. christ, our lord, commands us to baptize in the name of god the father and the son and the holy ghost. matt. , . let me remind you of the _baptism of our lord._ there the three divine persons revealed themselves. _god the son,_ our lord jesus christ, stood in the river jordan, being baptized by john. _god the father_ revealed himself in a voice from heaven, saying: _"this is my beloved son, in whom i am well pleased."_ and the heavens opened, and the _spirit of god, the holy ghost,_ like a dove, descended upon our lord. _there are three distinct divine persons in god, the father, the son, and the holy ghost._ . we confess that the father is god, and the son is god, and the holy ghost is god. _there are not three gods, however, but only one god. "hear, o israel: the lord, our god, is one lord."_ deut. , . the one and only true god has revealed himself in three distinct divine persons. _our god, the one true god, besides whom there is no other god in heaven and earth, is god the father, god the son, and god, the holy ghost, three divine persons, but one god._ because god has revealed himself in three divine persons, we say: _god is the triune god, the holy trinity._--how it is possible that there are three distinct divine persons, but only one god, we do not _understand;_ but in accordance with the word of god we _believe_ in the triune god, in god the father, son, and holy ghost, who has created us, redeemed us, and sanctifies us, or makes us holy. in him we believe, him we praise and adore as our god. . the holy ghost is the true god, the third person of the holy trinity. the third person is called the holy ghost because _he himself is perfectly holy,_ even as the father and the son. he is without sin. _"holy, holy, holy, is the lord of hosts; the whole earth is full of his glory."_ is. , . three times god is called holy, because there are three divine persons in god.--but the holy ghost is called holy also _because he makes us sinners holy._ that is his work, making us holy, who by nature are unholy and sinful. he makes us holy by bringing us to christ, our savior, by kindling faith in him in our hearts. this work of the holy ghost we call _sanctification._ remember:-- . _the holy ghost is true god together with the father and the son. therefore we confess that we believe in him._ . _the father is god, the son is god, and the holy ghost is god. according to scripture we confess three distinct divine persons in god._ . _there are not three gods, however, but only one true and eternal god, who has revealed himself in three persons._ . _the one true god, our god, is the triune god, the holy trinity, god the father, god the son, and god the holy ghost._ memorize:-- _know ye not that ye are the temple of god, and that the spirit of god dwelleth in you?_ cor. , . _go ye therefore and teach all nations, baptizing them in the name of the father and of the son and of the holy ghost._ matt. , . _hear, o israel: the lord, our god, is one lord._ deut. , . _holy, holy, holy, is the lord of hosts; the whole earth is full of his glory._ is. , . questions. . of whom does the third article treat? . in whom do we believe? . what does it mean to believe in some one? . in whom alone should we believe? . what do we therefore confess when we say that we believe in the holy ghost? . how do we prove from cor. , that the holy ghost is true god? . what divine work is ascribed in scripture to the holy ghost? . what, therefore, must the holy ghost be? . how many divine persons do we confess in the three articles of our christian faith? . how are they called? . in whose name are we baptized? . how did the three divine persons reveal themselves at the baptism of our lord? . how many gods are there? . in how many persons did the one true god reveal himself? . who, therefore, is the one true god? . how do we call god because he has revealed himself in three distinct persons? . which person of the holy trinity is the holy ghost? . why is he called holy? . what is his work? . by what other name is this work of the holy spirit known? lesson . the third article. without the holy ghost i cannot believe in jesus or come to him. which is the third article? _i believe in the holy ghost._ what does this mean? _i believe that i cannot by my own reason or strength believe in jesus christ, my lord, or come to him._ . we confess that we cannot by our own reason or strength believe in jesus christ or come to him. whoever would be saved must believe in jesus christ and so come to him _"believe on the lord jesus christ and thou shalt be saved."_ acts , . christ, our lord, it is true, has done everything that was necessary for our salvation. he redeemed us, he paid the penalty for all our sins, by his sufferings and death he gained for us the grace of god and the forgiveness of sins. he has done everything that we might be his own and live under him as our lord. all things are made ready for our salvation. . _the only thing that we need do now is to come to christ and accept from him all he has gained for us._ take an example. you are in great want and distress. a rich and charitably inclined man offers you a sum of money sufficient to help you out of your trouble. the money is yours, for the rich man has given it to you. if you take it, your want will be at an end. but suppose you do not take it. perhaps you do not believe that the rich man really means what he says, or you do not want to accept it from him, or, if you have taken it, you are not making use of it. the help has then been offered to you in vain. your sad condition remains as it was. so it is with what christ, our savior, has merited for us. he has gained full salvation for us, and he offers it to us in his word. if we do not accept it, his work is in vain as far as we are concerned; we remain in our sins. . how do we accept what christ has gained for us? _by believing in him as our savior._ he believes in christ who from his whole heart confesses: i know from the word of god that christ is _my_ lord, that he has redeemed me from all _my_ sins, from death, and from the power of the devil. i know from the word of god that _i_ am christ's own, his child, that he is really _my_ lord. for his sake all _my_ sins are forgiven. through his suffering and death _i_ am free from death and damnation and have everlasting life. _what christ has done he has done for me, a lost and condemned sinner._ in him is my only hope. by faith we come to christ. faith is, as it were, the _hand_ with which we take everything that christ has gained for us. . believe in jesus christ and you will be saved, that is the only way to heaven and everlasting life. but we confess that _we cannot by our own reason or strength believe in jesus christ, or come to him._ alas! also this is most certainly true. we are lost and condemned sinners. the scriptures tell us that all men are by nature _blind_ in these things. we do not understand the glorious message that in christ alone is our salvation. we always try to save ourselves by our good works. if we are told about this salvation, we think it _foolishness._ "the natural man receiveth not the things of the spirit of god, for they are foolishness unto him." cor. , .--we have not the _strength_ to come to jesus, our savior. we are _dead_ in the sight of god. _"ye were dead in trespasses and sins."_ eph. , . a dead person cannot do anything to bring himself to life again. lazarus could not raise himself from the grave. so we cannot do anything to raise ourselves from our death in sins. _"no man can say that jesus is the lord_ [that is, believe in him] _but by the holy ghost."_ cor. , . and even if we could, we would not come to jesus and believe in him. we are by nature god's enemies. we do not want to be saved by him. we cannot by our own reason or strength believe in jesus christ, or come to him. _as far as we are concerned, we are lost._ . but god has had pity on us. he sent his holy ghost. the _holy ghost_ does what we cannot do. he brings us to christ, he works in us true faith. true faith is god's work in us, the work of the holy ghost, _his work alone._ not our works, but his _grace alone_ moves him to do this work. _"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. , . . remember:-- . _christ has done everything for my salvation. all now depends upon my coming to jesus, my lord and savior._ . _i come to jesus by believing in him. true faith in christ is not my own work. i believe that i cannot by my own reason or strength believe in jesus christ, or come to him._ . _saving faith in christ is the work of the holy ghost alone. not my works or my merits, but only his grace has moved him to bring me to christ and save me._ memorize:-- _the natural man receiveth not the things of the spirit of god, for they are foolishness unto him._ cor. , . _ye were dead in trespasses and sins._ eph. , . _no man can say that jesus is the lord but by the holy ghost._ cor. , . _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._ questions. . what has christ done for our salvation? . in what manner did he gain for us the grace of god, forgiveness of sins, and life everlasting? . what is now the one thing necessary for our salvation? . what happens if we do not accept all that christ offers us for our salvation? . how do we come to christ and accept in true faith what he has gained for us? . what does it mean to believe in christ? . in what respect may we compare our faith with a hand? . which is the only way to heaven? . what do we confess in the third article about our coming to christ and believing in him? . why are we not able to come to christ by our own reason? . how do we always try to save ourselves? . why do we not have strength to come to jesus and believe in him? . what does the apostle say cor. , ? . who alone can bring us to christ and work faith in us? . what moves the holy ghost to perform this work in us? lesson . the third article. the holy ghost has called me. which is the third article? _i believe in the holy ghost._ what does this mean? _i believe that i cannot by my own reason or strength believe in jesus christ, my lord, or come to him, but the holy ghost has called me by the gospel._ . we cannot by our own reason or strength believe in jesus christ, our lord, or come to him. the holy ghost alone is able to bring us to christ, our savior. how does he bring us to christ? we confess as children of god that _the holy ghost has called me by the gospel._ by calling me through the gospel, the holy ghost has brought me to jesus christ, my lord and savior. let us see what this means. . our lord, in a parable, once spoke of a certain rich man who made a great supper for his guests. and he sent out his servants at supper-time to say to those who were bidden: _"come, for all things are now ready."_ luke , . . the meal was prepared, and the rich man invited his guests to come and partake of it. at dinner-time, when your mother has prepared dinner for the family, she calls to you, "dinner is ready. now come and eat! it is prepared for you too." in a similar manner the _holy ghost calls us and invites us to come to christ and accept his salvation._ christ, our savior, has prepared all things; he has prepared forgiveness of all our sins, life, and salvation. all things necessary for our salvation are ready in christ. all is finished. and now the holy ghost brings us these glad tidings: all things are now ready, all things needed for your salvation. come, whosoever you are, come to your savior! come and take and enjoy what he in his great love has prepared for you. _we come to jesus only by faith._ the holy ghost calls us and invites us, come, _believe_ in your savior, and you will be saved. . you do not see the holy ghost when he calls you. _the holy ghost calls you by the gospel._ the gospel, as you have learned (lesson ), _is the glad tidings of the grace of god for all men,_ the tidings of what christ has done for us to save us. as the rich man in the parable, so the holy ghost sends his _servants._ these servants are all those who tell you the gospel of christ, your minister, your teacher, your parents, etc. when you hear the gospel or read it, the holy ghost comes to you and calls you. in the gospel he says to you: all things have been prepared by christ; they are ready for you, for your salvation. in christ you have forgiveness of your sins and salvation. _come now, you lost and condemned sinner, and take what your lord freely offers you. believe in christ, and you will be saved._ that is the call of the holy ghost by the gospel. _"he called you by our gospel to the obtaining of the glory of our lord jesus christ."_ thess. , . . when your mother calls you to dinner, you must come by your own will and strength, and you have the strength to do so. we sinners have neither the will nor the strength to come to jesus. the holy ghost knows that we cannot by our own strength come to our savior. _by calling us he gives us the strength to hear and to follow his call._ by his call he brings us to christ and works in us faith in our lord, so that we willingly come to him. the call of the holy ghost is god's call, full of power. this work of the holy ghost we also call _conversion._ the holy ghost alone converts us, that is, he turns us from our sins to christ. "turn thou me, and i shall be turned; for thou art the lord, my god." jer. , . . remember that the holy ghost brings you to christ _by the gospel._ only through the gospel does he work in the hearts of men. the gospel is the means by which we obtain the grace of god and salvation. _if we do not read or hear the word of god, the gospel, the holy ghost cannot perform his work in us._ therefore you should _diligently_ read and hear the word of god, the gospel. _"it is the power of god unto salvation to every one that believeth."_ rom. , . remember:-- . _christ has prepared your whole salvation. all is ready, ready for you. the holy ghost calls and invites you to come and partake freely of what jesus has gained for you._ . _by his call the holy ghost gives you strength to follow his call, to come to your lord. he himself works by his call in your heart the true faith in your savior and so brings you to christ. this work of the holy ghost is also called conversion. conversion is the work of the holy ghost alone. our salvation is a free gift of god._ . _the holy ghost calls us by the gospel of christ. diligently read and hear god's saving word._ memorize:-- _come, for all things are now ready._ luke , . _turn thou me, and i shall be turned; for thou art the lord, my god._ jer. , . _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. , . . _i am not ashame of the gospel of christ; for it is the power of god unto salvation to every one that believeth._ rom. , . questions. . what do we confess in the third article concerning ourselves? . whose work is it that we come to christ? . who has prepared all things necessary for our salvation? . who calls us to come and partake of all that christ has gained? . what do we mean when we say that the holy ghost calls us? . by what means does the holy ghost call us to jesus? . what is the gospel? . who are the servants the holy ghost sends to us with the gospel message? . what the holy ghost do when you hear or read the gospel? . what are we not able to do of ourselves when the holy ghost calls us? . what does the holy ghost give us when he calls us? . what does he work in us by his call? . what other name have we for this work of the holy ghost? . whose work alone is our conversion? . to whom does the holy ghost tun us when he converts us? . the holy ghost converts us by the gospel; what should we therefore diligently do? lesson . the third article. the holy ghost has enlightened, sanctified, and kept me in the true faith. which is the third article? _i believe in the holy ghost._ what does this mean? _i believe that the holy ghost has called me by the gospel, enlightened me with his gifts, sanctified and kept me in the true faith._ . the holy ghost has called me by the gospel, and in doing so _he has also enlightened me with his gifts._ by calling me, he has kindled true faith in christ in me, so that i know christ and acknowledge him to be my savior, i believe and trust, rejoice and find comfort in him alone for life and death. these are gifts of the holy ghost with which he enlightens every child of god: _true knowledge of christ as his redeemer, true faith in him, peace with god, his father, joy and comfort in all distress._ what wonderful gifts! how rich does the holy ghost make a child of god! _do not forget to thank him daily for the precious gifts he bestows upon you._ . _"the holy ghost has sanctified me,"_ that is, _he has made me holy, and he does this every day, more and more._ he sanctifies me _"in the true faith."_ by his call the holy ghost has called forth in us true faith in our lord. through faith you have forgiveness of sins and are a child of god, with whom god, for christ's sake, is well pleased. _but it is god's will that his children lead a holy life,_ flee and shun all sin, and live according to his commandments. _"this is the will of god, even your sanctification."_ thess. , . of ourselves we cannot do this, but the holy ghost comes to our aid. _he sanctifies us, he makes us holy._ through faith he comes into our heart and dwells in us. _"know ye not that ye are the temple of god, and that the spirit of god dwelleth in you?"_ cor. , . and the holy ghost _works_ in us, the children of god. in his strength we begin _to hate the sins_ that we formerly loved, and to flee them. in his strength we begin _to fear and love god above all things, and to trust in him._ we no longer serve the devil and our sins, but begin to serve our lord who has redeemed us, and our father in heaven. . true, we are not _perfectly holy,_ nor do we become so as long as we live here on earth. true children of god also must confess _that they daily sin much and deserve nothing but punishment._ but they are heartily sorry for this. they daily ask god's forgiveness for christ's sake. and the holy ghost _daily_ gives them _new strength and power_ to fight and struggle against all temptations of the devil and the world and their own evil lusts. he daily gives them new strength to walk in godliness, to love god and their neighbor. let us abide in him, and we shall more and more overcome the devil, the world, and our sins, become more and more holy as our lord and god is holy. _"he that abideth in me and i in him, the same bringeth forth much fruit; for without me ye can do nothing."_ john , . . _"the holy ghost has kept me in the true faith,"_ so a child of god confesses. the holy ghost has already called and enlightened us and begun to sanctify us _in holy baptism._ there already he has brought us to christ and has bestowed his precious gifts upon us. and to-day we still have the true faith; we believe in our savior, and in him we are children of god. _that is not our own merit, it is the work of the holy ghost in us._ he has worked in us by the gospel, through our parents, through the christian school and the church, and by the gospel. he has kept us in the true faith. _"ye are kept by the power of god through faith unto salvation."_ pet. , .--and he has promised in his word _that he will keep us in this faith until our end. "he which hath begun a good work in you will perform it until the day of jesus christ."_ phil. , . . this is the work of the holy ghost in all true believers, and _he is willing to perform this work in every one who hears the gospel._ god earnestly desires to save all men. _"god will have all men to be saved and to come unto the knowledge of the truth."_ tim. , . christ died for all men; he redeemed all lost and condemned sinners. the gospel is a power of god unto salvation to all who read and hear it.--_and yet not all men are saved; most men are lost._ what is the cause of this? they are lost _by their own fault._ most men will not be saved. they obstinately resist the holy ghost and the saving gospel, and so they do not come to christ, but are condemned. _"o israel, thou hast destroyed thyself, but in me is thine help."_ hos. , . remember:-- . _the holy ghost has enlightened me and bestowed on me his precious gifts, the right knowledge of christ, true faith in him._ . _he sanctifies me and makes me holy. he daily gives me strength to struggle against satan, world, and sin, to overcome them and to lead a godly life, to love god and my neighbor._ . _he has, by the gospel, kept me in the true faith until this day, and he has promised me that he will do so until the end._ . _this work the holy ghost desires to perform in all that hear the gospel. whosoever is lost is lost by his own fault._ memorize:-- _this is the will of god, even your sanctification._ thess. , . _ye are kept by the power of god through faith unto salvation._ pet. , . _he which hath begun a good work in you will perform it until the day of jesus christ._ phil. , . _god will have all men to be saved and to come unto the knowledge of the truth._ tim. , . questions. . which is the second work of the holy ghost mentioned in our catechism? . with what does the holy ghost enlighten us? . what are his gifts? . what has the holy ghost by his call kindled in us? . whose children are we through faith? . what is god's will regarding his children? ( cor. , .) . what does the word "sanctify" mean? . who performs this work in us? . what do we, by the grace of the holy ghost, begin to hate? . whom do we begin to love? . what must even true believers confess? . what do we therefore daily ask of god? . and what does the holy ghost daily grant us? . which is the last work which the holy ghost performs in us? . since when has he kept us in the true faith? . how long has he promised to keep us in the faith? . in whom will the holy ghost perform this work he has begun in us? . what is the gracious will of god toward all men? . what is the reason that not all men are saved? . whose fault is it that they are lost? . by whose work alone are we saved? lesson . the third article. review lesson. . in the third article of our creed we learn about the holy ghost, about his person and his work. we confess that we believe in the holy ghost. in whom alone should we believe? what do we therefore confess of the holy ghost when we say that we believe in him? how can we prove from holy scripture that the holy ghost is true god? cor. , . which divine work is ascribed to the holy ghost? . in whom do we believe according to the first article? in whom according to the second article? and in whom according to the third article? in how many persons of the godhead do we believe, according to our creed? there are three distinct persons in whom we believe. we believe in them; what, therefore, are they? all these three persons are the true god. in whose name have we been baptized? on what occasion did these three divine persons reveal themselves to us? how did they reveal themselves at the baptism of christ? the father is god, the son is god, and tho holy ghost is god; how many gods are there? in how many persons did the one true god reveal himself? who, therefore, is the one true god? what do we call god because he is one and has revealed himself in three persons?--why is the third person of god called the holy ghost? the holy ghost makes us holy; what do we call this work of the holy spirit? . what has christ done for our salvation? what has he gained for us in order to save us? what is now the one thing necessary for our salvation? what becomes of us if we do not come to jesus and accept what he has merited for us? how do we come to jesus and accept all that he offers us?--believe in jesus christ, your savior; that is the only way to heaven. but what must we confess concerning our believing and coming to christ? why can we not by our own reason and strength believe in christ or come to him? what do we read eph. , ? we are dead in trespasses and sins. a dead person cannot do anything to raise himself from death to a new life. as far as we are concerned, we are lost and condemned creatures. who took pity on us? whom did god send to raise us from the death of our sins? to whom does the holy ghost bring us? do we and can we help him to perform this work in us? whose work alone is it? by what is the holy ghost moved to bring us to christ, our lord, and thus to save us? . the holy ghost alone can bring us to christ. our catechism tells us how the spirit of god performs this work in us. what do we confess in the third article about this work of the holy ghost? the holy ghost has called me. in which parable does christ himself explain what this means? as this rich man had prepared a supper for his guests, so christ has prepared, as it were, a supper for us, for all men. what is this supper which christ has prepared for all men? in what manner did he prepare everything for our salvation? who now calls us to the salvation christ has prepared? what does the holy ghost say to us in this call? we come to our lord and to the meal he has prepared for us by believing in him. the holy ghost calls and invites us to believe in jesus christ, our lord, and be saved.--by what means does the holy ghost call and invite us to christ, to faith in him? who, generally, are the servants he sends out to call us to christ by the gospel? but who is it that really calls us when we hear the gospel?--the holy ghost calls us by the gospel. he says to us, come to your lord and be saved. what are we not able to do by our own strength when the holy ghost calls us? what does the holy ghost give us in calling us? what does he call forth in us by his call? what do we call this work of the spirit? who alone performs conversion in us? the holy ghost brings us to christ, or converts us, only through the gospel. when can the holy ghost not perform this work in us? what should we therefore diligently do? . what is the second work of the holy ghost? with what does the holy ghost enlighten us? what are his gifts?--the holy ghost sanctifies me; what does that mean? the holy ghost sanctifies us in the true faith. whose children are we through faith? what is god's will toward his children? thess. , . who performs this work in us? the holy ghost dwells in our heart, and renews and sanctifies it. what do we hate now by the power he has granted us? whom do we begin to love?--our sanctification in this life is never perfect. what must also the children of god confess? what do they therefore ask of their lord every day? but what does the holy ghost daily give them? against whom do the children of god daily struggle and fight? in whose strength do they more and more overcome the devil, the world, and their own sins?--which is the last work performed in us by the holy ghost? since when has the holy ghost kept us in the true faith? how long has he promised to keep us with christ?--in whom is the holy ghost willing to perform his work to the end in order to save them? what is god's gracious will towards all men? what additional proof can you give for the fact that god desires all men to be saved? how is it that not all men are saved? whose fault is it that those are lost who are condemned? by whose grace and work alone are we saved? lesson . the third article. the holy christian church. which is the third article? _i believe in the holy ghost; the holy christian church, the communion of saints._ what does this mean? _i believe that ... the holy ghost has called me, ... even as he calls, gathers, enlightens, and sanctifies the whole christian church on earth and keeps it with jesus christ in the one true faith._ . god the holy ghost has called me to christ, sanctified me, and kept me in the true faith. the holy ghost, however, has performed this work of his grace _not only on me._ besides me he has called, and still calls, many poor lost sinners to christ, enlightens them with his precious gifts, with faith in their savior. all these the holy ghost also _"gathers,"_ as our catechism states. the holy ghost does not suffer those who have been converted by the gospel to _be separate,_ but adds them to his disciples, as on that first pentecost all those were added to the congregation of the disciples who had been converted by peter's sermon. acts , . all true believers are christ's own; through faith in him they are closely united as brethren and sisters in the one lord. _all true believers, taken together are the holy christian church on earth, which the holy ghost sanctifies and keeps in the one true faith._ . the third article calls the christian church _the communion of saints._ it is a communion, a congregation, of _saints,_ that is, of _holy people._ they are not holy in themselves, but the holy ghost has sanctified them, or made them holy, through faith in christ. in christ they have _forgiveness of all their sins_ and are holy in the eyes of god. _only true believers in christ therefore belong to the christian church; only they, but all of them._ instead of the communion of saints we might also say _the communion of true believers._--the church is the communion of saints. all believers in christ are a _communion,_ a _congregation;_ they form, as it were, one _body._ they do not all live together at one place, in one city, or in the same country,--we find them scattered over all the earth,--but they are _closely bound together by one and the same faith in christ._ they belong to one family, of which christ is the head and master, and all are members. _the church is the communion of saints; for believers only, but all believers, are members of it._ . we _believe_ that the holy christian church is here on earth, but we do not _see_ it; it is invisible. only true believers belong to the church, and no man can look into another's heart and see his _faith._ only one really knows who the members of the church are. _"the lord knoweth them that are his."_ tim. , . we cannot see the church, but _we believe that it is here on earth;_ for holy scripture assures us that the holy ghost by the gospel at all times calls men to christ and keeps them in the true faith to the end of the world. our lord says: _"thou art peter, and upon this rock i will build my church; and the gates of hell shall not prevail against it."_ matt. , .--the church is _holy_ because all its members are _holy by faith in christ_ and in the strength of the holy ghost _lead a godly life_ and serve their lord in his kingdom in righteousness.--it is called the _christian_ church because it is built on _christ. "other foundation can no man lay than that is laid, which is jesus christ."_ cor. , . and he is not only its foundation, but also _the head and king of the church._ . we do not see the church, _but we know where it is, where we can find it._ the holy ghost calls and keeps the church only _by the gospel._ god has promised us that, where his gospel is preached, it shall not remain _without fruit;_ some of those who hear it will come to christ and believe in him. _wherever the word of god is preached, and only where it is in use, the holy christian church is to be found._ . scripture also speaks of a _visible_ church, of visible congregations of christians. a visible church is the number of all those who call themselves christians, who _profess their faith in christ and are gathered about god's word._ in these visible congregations there are not only true believers, but also _hypocrites,_ who indeed confess the christian faith, but do not believe in their savior. among the visible churches there are _many false churches and one true visible church._ the true visible church teaches and confesses the word of god _in all its purity, without false doctrines. this true visible church is the evangelical lutheran church._ to this church we ought to belong, and to no other; for our lord says: _"if ye continue in my word, then are ye my disciples indeed, and ye shall know the truth; and the truth shall make you free."_ john , . . _"beware of false prophets!"_ matt. , . remember:-- . _let it be your earnest concern to be and remain a member of the invisible church of christ; remain steadfast in the true faith. he that believes, and he only, shall be saved._ . _let it also be your earnest concern to belong to the true visible church, the evangelical lutheran church. in this church the pure word is preached, the gospel, which is the power of god unto salvation. avoid all false churches. "beware of false prophets!"_ . _pray and work with all diligence for your church that it may be maintained and extended._ matt. , . memorize:-- _the lord knoweth them that are his._ tim. , . _thou art peter, and upon this rock i will build my church; and the gates of hell shall not prevail against it._ matt. , . _other foundation can no man lay than that is laid, which is jesus christ._ cor. , . _if ye continue in my word, then are ye my disciples indeed, and ye shall know the truth; and the truth shall make you free._ john , . . questions. . who are the members of the holy christian church? . by whom was the church founded? . in what way does the holy ghost build up and preserve the church? . what is the church also called in the third article? . who are the saints? . why are believers called saints? . how are they sanctified by the holy ghost? . what does the word "communion" mean? . what binds true believers so closely together? . why is the church called the _holy_ church? . why is it called the _christian_ church? . where do we find the true church? . why is this so? . what is the visible church? . who also, besides true believers, belongs to these visible churches? . which is the true visible church? . how is the true visible church called? . why should we belong to this church and avoid all false churches? lesson . the third article. the forgiveness of sins. which is the third article? _i believe in the holy ghost; the holy christian church, the communion of saints; the forgiveness of sins._ what does this mean? _in which church he_ [the holy ghost] _daily and richly forgives all sins to me and all believers._ . we confess in our catechism that the holy ghost forgives all sins to me and all believers. _we believe that there is a forgiveness of sins. god's word assures us of this. _"there is forgiveness with thee."_ ps. , . _how sorely do we need forgiveness of sins!_ you know that all men, also believers, commit sin. a child of god indeed earnestly strives against committing any sin, he tries not to transgress the commandments of his heavenly father; but, alas! also god's children sin daily and much. _"there is not a just man upon earth that doeth good and sinneth not."_ eccl. , . with our sins we deserve nothing but god's punishment. _"the wages of sin is death."_ rom. , . _without forgiveness of sins we are lost. . _but there is a forgiveness of sins with god._ he assures us in his word that by grace, for christ's sake, he will forgive me all my sins. he will do so _daily and richly._ whenever we have sinned, we should come to him and pray to him: forgive me my trespasses. even as a child who has grieved his father by his disobedience penitently comes to him and asks his forgiveness, so we in true penitence should daily come to our heavenly father, whom we have so sorely grieved, whose punishment we deserve, and ask his forgiveness. _he will not cast us out._ he will hear our prayer, and we will praise him: _"bless the lord, o my soul, and forget not all his benefits; who forgiveth all thine iniquities, who healeth all thy diseases."_ ps. , . . the _publican_ came into the temple and humbly said: _"god be merciful to me, a sinner!"_ and god was merciful to him; he went down to his house _justified._ he had received forgiveness of his sins. luke , - . . god forgives us our sins. he is moved to do this _not by our good works or merits._ god does not see anything in us which could induce him to forgive us our trespasses. we deserve nothing but punishment. _his free grace alone moves god to forgive us all our sins._ our god is a merciful god. he takes pity on us, his sinful children.--by grace god _forgives_ us our sins, that is, he does not look upon our sins, does not _impute_ them to us, but declares us sinners _righteous._ in the beautiful parable of our lord which we find matt. , ff., the wicked servant asks his lord to have patience with him, whom he owed so much. and the kind lord, moved with compassion, loosed the servant from his fetters and forgave him all his debts, which he never would have been able to pay. _thus god, moved with compassion, does not punish us as we have deserved, and declares us free from debt, declares us righteous, or in other words, god justifies us._ . how can the just and holy god who has threatened to punish all who transgress his commandments forgive sins and declare sinners righteous? he does so _for christ's sake. in christ_ we have the forgiveness of sins. _"in christ we have redemption through his blood, the forgiveness of sins, according to the riches of his grace."_ eph. , christ fulfilled the law of god in our stead, he suffered the punishment for our sins, and so made good for us. _he has earned full forgiveness for us; for his sake all our sins are forgiven._ . who _receives_ forgiveness of sins? we confess that god forgives all sins _to me and all believers._ it is true, christ has _procured_ forgiveness _for all men_--christ died for every sinner. god, in his grace, _offers_ this forgiveness by the gospel _to all who hear it._ we read: _"god was in christ, reconciling the world_ [all men] _unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation."_ cor. , . yet not all receive forgiveness, but only those _who believe in christ and thus accept the forgiveness_ which christ has earned for all men. without faith in christ there is no forgiveness of sins. _we are justified by faith alone._ . we receive forgiveness of sins, we are justified before god, _without the deeds of the law, by grace alone, for christ's sake, through faith in our lord._ this is the _chief article of our christian faith._ this doctrine is taught only by the christian church. _it gives all the glory for our salvation to god and affords true comfort to all sinners._ remember:-- . _god has promised in his word to forgive us all our sins daily and richly. come to him every day and with true penitence, with a contrite heart, ask his forgiveness for christ's sake. he will graciously grant it._ . _we are justified in the sight of god without the deeds of the law, by his grace, for christ's sake, through faith in him. this is the chief doctrine of the christian church and the only one that gives lasting comfort to all sinners._ memorize:-- _bless the lord, o my soul, and forget not all his benefits; who forgiveth all thine iniquities, who healeth all thy diseases._ ps. , . . _in christ we have redemption through his blood, the forgiveness of sins, according to the riches of his grace._ eph. , . _god was in christ, reconciling the world unto himself, not imputing their trespasses unto them, and has committed unto us the word of reconciliation._ cor. , . questions. . why do we so sorely need daily forgiveness of sins? . what do we deserve with our sins before god? . of what does god assure us in his word with regard to our sins? . what should we therefore do every day? . how did the publican in the temple ask for forgiveness . how did god answer his prayer? luke , . . . why cannot our works and merits induce god to grant us forgiveness? . by what is god moved to forgive us our sins? . god forgives us our sins--what does that mean? . what do we also call this act of god by which he forgives us our sins? . for whose sake does god forgive, or justify, us? . why do we have forgiveness of sins for christ's sake? . who only receives forgiveness of sins? . why is faith in christ necessary if we wish to receive forgiveness? . how are we justified before god? . why is this doctrine the chief doctrine of our church? lesson . the third article the resurrection of the body and life everlasting. which is the third article? _i believe in the holy ghost; the holy christian church, the communion of saints; the forgiveness of sins; the resurrection of the body; and the life everlasting._ what does this mean? _he_ [the holy ghost] _will at the last day raise up me and all the dead and give unto me and all believers in christ eternal life. this is most certainly true._ . _we believe the resurrection of the body,_ so we confess. we believe that _god will raise up me and all the dead,_ so that our bodies which have died shall again be made alive and come forth from their graves. our bodies _die_ and are buried, and in the grave they decay. _these same bodies_ will live again. it is true, we cannot _understand_ how this is possible. to unbelievers it seems ridiculous, they laugh and mock at this doctrine. still we _believe_ it; we are assured by the word of god that our dead shall live again. and _"the word of the lord is right."_ ps. , . our lord says: _"the hour is coming in the which all that are in the graves shall hear his voice and shall come forth."_ john , . our god is _almighty,_ with him nothing is impossible. luke , . . god will raise _me and all the dead. all_ that are in the graves shall hear his voice and shall come forth from their graves. christ will not only raise his own, his believers, but all men, those, too, who did not believe in him, but died in their sins.--_"the hour is coming,"_ our lord says: it is coming on _the last day_ of the world. on that great day, when our lord will come again to judge the quick and the dead, all the dead shall hear the almighty voice of the son of god and whether they will or not, shall come forth from their graves to meet their god and lord at his judgment-seat. . all the dead will be raised from death and the grave; _but there will be a great difference in their resurrection._ our lord says: _"they that have done good_ [shall come forth] _unto the resurrection of life, and they that have done evil unto the resurrection of damnation."_ john , . those who here on earth believed in christ, and by the power of his grace served him in his kingdom, and died in the lord trusting in him, will come forth to life everlasting and go with their lord to his eternal glory. _they that have done evil,_ those who rejected their savior and died in their sins, will rise unto _the resurrection of damnation._ they will be thrown into _hell,_ into everlasting fire, prepared for the devil and his angels. matt. , . may our heavenly father keep us steadfast in the true faith and preserve us from hell and damnation! . _they that have done good,_ those who believed in christ and died in the lord, shall come forth unto _the resurrection of life. at the last day the risen lord will raise all that fell asleep in him, and will give them life everlasting, life without end._ we confess that the lord will "give _me_ and all believers eternal life." the holy ghost has called me by the gospel, by his grace i believe in my savior, by grace he has kept me in the faith, and so _i am assured_ that he will give _me_ eternal life. _"whosoever believeth in him shall not perish, but have everlasting life."_ john , . to me and all believers the lord will give eternal life, but _to believers only. "he that believeth on the son hath eternal life, and he that believeth not the son shall not see life, but the wrath of god abideth on him."_ john , . . god will give us believers _eternal life._ christ will lead his own, his believers, soul and body, into his heavenly kingdom, there to live and reign with him in everlasting joy and glory. in heaven there will be _no sin;_ in perfect holiness we shall serve our lord. there will be no more _death,_ nor _sorrow,_ nor _crying,_ nor _pain._ rev. , . all these things shall have passed away. there will be pure and _true joy and happiness forever and ever._ we shall be _with god:_ we shall see him, our heavenly king and father, and his wondrous ways. _"we shall see him as he is."_ john , . we shall _see our dear lord and savior,_ whom we love now even without having seen him. we shall see him _in his glory,_ in the glory which his father has given him. what unspeakable joy to see god, our lord and savior, to be and live with him! _"in thy presence is fulness of joy; at thy right hand there are pleasures forevermore."_ ps. , .--our _bodies_ will share this joy. they will come forth _glorified, freed from all sin, sickness, and infirmity, fashioned_ like unto the glorious body of our risen lord. remember:-- . _it is most certainly true that the holy ghost by the gospel has called me to christ, my lord, and enlightened me with his gifts, with true faith in my savior._ . _it is most certainly true that in christ i have forgiveness of all my sins, that i am justified before god without the deeds of the law, by grace alone, for christ's sake through faith._ . _it is most certainly true that the holy ghost will keep me in the true faith, and at the day of my lord raise my glorified body and give to me and all believers in christ eternal life. i am assured of all of this by the word of god. this is what i firmly believe and hope for in life and death._ memorize:-- _the hour is coming in the which all that are in the graves shall hear his voice and shall come forth: they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation._ john , . . _we shall see him as he is._ john , . _in thy presence is fulness of joy; at thy right hand there are pleasures forevermore._ ps. , . _he that believeth on the son hath everlasting life, and he that believeth not the son shall not see life, but the wrath of god abideth on him._ john , . questions. . "we believe the resurrection of the body"--what does this mean? . what happens to our bodies when we die? . why do we believe that god will raise our bodies? . why do we firmly believe that god can do this though to us it seems impossible? . who will hear the voice of the son of god when his hour has come? . when will his hour come? . what difference will there be in the resurrection of the dead? . who are "they that have done good"? . who are "they that have done evil"? . to what kind of resurrection will these come forth? . what will the lord at the last day give unto me and all believers? . why am i assured that he will give eternal life also to me? . what does our lord say john , ? . what will there no longer be in eternal life? . what will give us everlasting joy and happiness in eternal life? . how will the bodies of the believers rise at that day? . like unto whose body will they be fashioned? . why do we believe that all we have confessed in the third article is most certainly true? lesson the third article. review lesson. . god the holy ghost has called me to christ, sanctified and kept me in the true faith. besides me he has called and calls others. what does the holy ghost also do in regard to all that he has brought to christ? what does it mean that he gathers them? what does scripture call the whole number of all true believers?--what is the christian church also called in the third article? why are the believers called saints? what does the word _communion_ signify? who only, therefore, belongs to the one true christian church?--why is this church invisible? the true church is invisible; still we know and are convinced that it is always here on earth. why are we certain about this? what does our lord say concerning his church matt. , ? we call the church the _holy_ church; why do we do this? why is the church called the _christian_ church? christ is the foundation of the church, what else?--we cannot see the church, still we know where we can find it. where is it to be found? why can we be certain that the church is where the word of god, the gospel, is preached and used?--there is one true church of christ, the congregation of all believers on earth. but scripture also speaks of visible churches, visible congregations. what do we mean when we speak of visible churches? to these churches not only true believers belong, but who also? of these visible churches, or denominations, there is quite a number. what difference exists among these churches? which is the true visible church? what is it called? to which church should we belong? . in the third article we also confess the forgiveness of sins. why do we so sorely need forgiveness of sins? what have we deserved with our sins? what will be our fate if we do not receive forgiveness of sins?-- of what does god assure us in his word concerning our sins? we daily sin much and deserve nothing but punishment; what should we therefore do every day? how did the publican in the temple pray to god for forgiveness? how do you know that god answered his prayer?--god forgives the sins of all who come to him in true penitence. what does not move god to forgive us our sins? why cannot anything he sees in us induce him to grant us forgiveness? what moves god to forgive us our sins? what do we mean when we say that god forgives sin? for whose sake does the just and holy god grant us forgiveness? in whom have we redemption, the forgiveness of sins? what has christ done to earn this forgiveness?--for whom has christ procured forgiveness? how does god offer this forgiveness? what, however, is necessary if we wish to receive this precious gift of god? how, therefore, are we justified in the sight of god? why is this doctrine of justification so important? we should by all means hold fast to this doctrine: we are justified without the deeds of the law, by god's grace alone, for christ's sake, through faith in him, our savior. . in the third article we furthermore confess the resurrection of the body. how does our catechism explain these words? how is the doctrine of the resurrection of the body regarded by the unbelievers? why do we nevertheless believe it?--god will raise the dead. how many of them will he bring to life again? all shall hear the voice of the son of god and come forth. when will christ raise all the dead? what is this "last day"? all the dead will rise again at the last day; but there will be a difference among them. what will this difference be? who will come forth unto the resurrection of damnation? who are they that have done evil? what will be their punishment on that day? may our heavenly father preserve us from hell and damnation!--who will come forth unto the resurrection of life? who are they that have done good? what will god give to me and all believers on that day? from what shall we be free in eternal life? with whom shall we be? not only shall we be with him, united with him by faith, what, too, has he promised us? john , . whom also shall we see in the heavenly kingdom? what do we read ps. , ? how will our bodies be after the resurrection? like whose body will they be fashioned? what do we mean by adding: "this is most certainly true"? and we confess the holy ghost, who from both fore'er proceeds, who upholds and comforts us in the midst of fears and needs. blest and holy trinity, praise forever be to thee! lesson . the lord's prayer. the introduction. which is the introduction? _our father who art in heaven._ what does this mean? _god would by these words tenderly invite us to believe that he is our true father, and that we are his true children, so that we may with all boldness and confidence ask him as dear children ask their dear father._ . we have thus far considered the _ten commandments,_ the holy _law_ of the lord, in which our heavenly father tells us what we should do and not do, how we, as his children, should live according to his will. we have considered the law, which teaches us that we have not kept it, that we have sinned against god and therefore deserved his punishment, eternal death and damnation.--we have considered the _three articles of the christian faith,_ which teach us the _gospel,_ the glad tidings of what the triune god, our redeemer, has done and will do for us to save us from sin and death, that we may live in his kingdom in everlasting innocence, righteousness, and blessedness. in its third part our catechism explains to us the _lord's prayer,_ that is, the prayer that our lord once taught his apostles. . we read (luke , ) that, at a certain time, the disciples saw and, probably heard their master praying, speaking with his father in heaven. this made so deep an impression upon them that one of them asked the lord: _"lord, teach us to pray."_ the lord gladly complied with this request and said: _"when ye pray, say: our father who art in heaven,"_ etc. the lord himself gave his disciples this prayer, and therefore we call it the lord's prayer. we say this beautiful prayer _very often, daily,_ and we should do so. our lord gave it to us. when we use this prayer, we know that we pray according to our master's will. but reciting this prayer is not enough, we must also understand what we are praying. we should ever better learn _what the words of this prayer mean._ let us see how our catechism explains them. . _"our father who art in heaven,"_ thus our lord teaches us to address _the true god, the triune god._ what love god has bestowed upon us that we are called his children, and that we are permitted to call him _father!_ john , . christ might have chosen different names to address god; but he teaches us to call god our _father._ why does he do so? _"god would by these words tenderly invite us to believe that he is our true father and we are his true children."_ when we come to god to speak to him in our prayers, we should always believe and remember that god is our true father, and that we are his true children. _you know that god is indeed your father and you are his child._ it is true, we are all sinners, and the holy god hates sin, but our dear lord has redeemed us from all sins and has earned for us forgiveness of sins and righteousness in the sight of god. _through christ, my brother,_ i have become god's true child, and god has become my true father. _in christ's name_ i come to god and call him father, believing that for christ's sake god really is my father and i am his child. _"for this cause"_ (because christ is my brother) _"i bow my knees unto the father of our lord jesus christ, of whom the whole family in heaven and earth is named."_ eph. , . . remember that only those who believe in jesus christ may call god their father. _only children of god, through faith in christ, can really pray to god._ . we pray to god, our father. how _tenderly_ does this name _invite_ us to come to him in our need! how this name does give us courage, _"so that we may with all boldness and confidence ask him as dear children ask their dear father"!_ a child is not afraid to come to his beloved father, to tell him with confidence all that he wants and needs. he knows that hie dear father will gladly listen to him and help him. so it is with the children of god. they do not fear to come to their father, for he loves them. they do not doubt, but confidently believe that their dear father _will hear their prayer and help them._ our father promised to do that. by the endearing name father, god reminds us: i am your father, you are my dear child. come without fear and doubt; pray with ail confidence. i will hear your prayer. . _"our father who art in heaven."_ this father of ours to whom we pray is not a weak, not an earthly father. god is the _heavenly father;_ he is the almighty god, the lord of heaven and earth. he can do whatsoever he wills. with all confidence we come to him and believe that he not only will hear our prayers, but _is also able to help us in every need and trouble._ . our lord teaches us to say: _"our_ father who art in heaven." he reminds us of the fact that _all true believers are children of god, and that all children of god pray for and with each other._ "one god and father of all, who is above all and through all and in you all." eph. , . i am not the only one praying to god, but a great host of fellow-men, all my brethren in christ, are praying with me and for me. in christ's name i pray to my father in heaven for and with all my brethren; should i not therefore with all confidence ask my dear father, as dear children ask their dear father? remember:-- . _always pray in the name of jesus christ, your savior. through him alone god is your true father, and you are his true child. in his name you may and should ask your father in heaven as dear children ask their dear father._ . _as god's child through christ pray to your father without fear and doubt, with the firm, confidence that he will hear and accept your prayer._ . _the father to whom you pray is the heavenly father, the almighty god. to him we pray with all confidence that he not only will, but also can answer our prayers and help us in all our troubles._ memorize:-- _behold, what manner of love the father hath bestowed upon us that we should be called the sons of god._ john , . _for this cause i bow my knees unto the father of our lord jesus christ, of whom the whole family in heaven and earth is named._ eph. , . . _one god and father of all, who is above all and through all and in you all._ eph. , . questions. . of what does the third part of our catechism treat? . why do we call this prayer the lord's prayer? . on what occasion did the lord teach his disciples this prayer? . why do we christians use this prayer so often? . but it is not enough to recite this prayer if we would use it correctly; what else is needed? . whom do we address when we say "our _"father"?_ [tr. note: punctuation is correct] . why did jesus teach us to use the name father in this prayer? . how does god become our father, and how do we become his children? . in whose name should we therefore always pray? . who only can really pray to god? . of what is a child certain when he asks his father for something? . what may we confidently expect when we pray to our dear father? . of what do the words "who art in heaven" remind us in our prayer? . our father to whom we pray is the almighty god; what can he therefore do regarding our prayers? . why does our lord teach us to say, _"our_ father"? lesson . the lord's prayer. the first petition. which is the first petition? _our father who art in heaven. hallowed be thy name._ what does this mean? _god's name is indeed holy in itself; but we pray in this petition that it may be holy among us also._ how is this done? _when the word of god is taught in its truth and purity, and we, as the children of god, also lead a holy life according to it. this grant us, dear father in heaven. but he that teaches and lives otherwise than god's word teaches, profanes the name of god among us. from this preserve us, heavenly father!_ . _"our father who art in heaven, hallowed be thy name,"_ this is our first petition. it is a matter of utmost importance that god's name be hallowed among us; for this reason our lord teaches us to pray for it in the first place. _"god's name is indeed holy in itself."_ god has a name above every other name. in heaven and earth there is no name higher or more sacred than the name of our heavenly father; no name can be compared with it. it is holy in itself. we cannot and we need not _make it holy._ what, then, do we ask for in this petition? since the name of our father in heaven is so holy and so exalted, we pray _that it may be holy among us also,_ that we, his children, may hold it sacred and use it rightly both in words and deeds. . _how is this done?_ we shall place god's name above every other name in heaven and on earth and hold it holy, sacred, only when we rightly _know god as he is, and what he has done and will do for us his children._ god has revealed himself and his great name _only in his word._ there alone we learn to know our heavenly father and the great things he has done for our temporal and eternal welfare. we shall hold his name holy and sacred "when the word of god is taught in its truth and purity." god's word must be preached among us without the admixture of any human thoughts and errors, just as god has given it to us, just as it reads. in god's word we learn how great god, our father, is, the perfectly holy and just god, and yet gracious, ever ready to forgive all our sins and heal all our transgressions, when we come to him in the name of christ; the almighty ruler of heaven and earth and yet our dear father in christ, who pities those that fear him, as a father pities his children ps. , . the more we learn from his word how great our god is, the more we shall hold his name sacred, the more we shall exalt and praise it. . it is not enough that god's word is taught and preached among us in its truth and purity, that we only hear it; we must also, as god's children, _lead a holy life according to it. by a holy life we honor the name of our father._ if a child disobeys his father, if he leads a bad life, committing sins and crimes, he will not only bring dishonor upon himself, but he will also disgrace his father's name. remember how the sons of eli, the high priest, brought dishonor upon their father's fair name. sam. , . when, on the other hand, a child is obedient to his father, doing the will of his good father, leading an upright and honest life, his father will be honored by the good deeds of his son. we are children of god. we confess that he is our true father. if we were to lead an ungodly life, how would his name be dishonored among men! but when we live according to our father's word and will, if we live in accordance with the word of god, our friends and neighbors will see our good works. by our godly life we shall help others, too, to know and honor the great name of god. our savior says: _"let your light so shine before men that they may see your good works and glorify your father which is in heaven."_ matt. , .--by our own strength we cannot preach the word of god in its truth and purity among us, nor can we by our own strength lead a holy life according to it; therefore we pray: _grant us, o heavenly father, the pure doctrine of thy word and a holy life according to it._ . as the name of our father is glorified here on earth by the preaching of his pure word and by our holy life, so it is dishonored by _false doctrine and an ungodly life._ in our sinful hearts we are always inclined _to teach and live otherwise than god's word teaches,_ and thus to profane the name of god. _"thou that makest thy boast of the law, through breaking the law dishonorest thou god. for the name of god is blasphemed among the gentiles through you."_ rom. , . . therefore we pray: _preserve us, o heavenly father, for christ's sake, from false doctrine and an ungodly life!_ remember:-- _we pray in this petition:_-- . _dear heavenly father, grant that we may always teach thy word in its truth and purity, and that we may always live in accordance with it, so that thy name may be hallowed among us!_ . _dear heavenly father, preserve us from ever teaching and living otherwise than thy word teaches!_ memorize:-- _let your light so shine before men that they may see your good works and glorify your father which is in heaven._ matt. , . _thou that makest thy boast of the law, through breaking the law dishonorest thou god. for the name of god is blasphemed among the gentiles through you._ rom. , . . questions. . why does christ teach us to pray in the first place that god's name may be hallowed, held sacred, among us? . how is god's name in itself? . why do we nevertheless pray that his name be hallowed? . what must we know before we shall hold god's name sacred as we should? . where has god revealed himself? . how, therefore, is god's name hallowed among us? . how must god's word be taught among us? . what does it mean to teach god's word in its truth and purity? . what, furthermore, is necessary if we wish to glorify our father's name? . in what way is god's name honored by a godly life? . what does our lord say matt. , ? . who profanes god's name among us? . from what do we ask god to preserve us? . what are the two things for which we pray in the first petition? lesson . the lord's prayer. the second petition. which is the second petition? _our father who art in heaven. thy kingdom come._ what does this mean? _the kingdom of god comes indeed without our prayer, of itself; but we pray in this petition that it may come unto us also._ how is this done? _when our heavenly father gives us his holy spirit, so that by his grace we believe his holy word and lead a godly life, here in time and hereafter in eternity._ . _"thy kingdom come,"_ that is the second petition. we pray for the kingdom of our heavenly father. in the second article of our faith we already heard of a kingdom, the _kingdom of our lord jesus christ._ there we learned that our lord has redeemed us from all sins, from death, and from the power of the devil, in order that we may be his own, and in his _kingdom_ live under him in everlasting innocence, righteousness, and blessedness. _christ's kingdom and our father's kingdom is the same thing._ christ established this kingdom by his sufferings and death. all that believe in christ belong to this kingdom. christ is their lord and king; he governs them, bestowing upon them in his kingdom all his gifts: forgiveness of sins, the grace of god, true righteousness, peace with god, etc. he protects them against all their enemies, against sin, satan, and death. we also call this kingdom of our father the _kingdom of grace,_ or the _true christian church._ it has its beginning here on earth; but when our lord and king will come again at the last day, he will lead it to his glory in heaven. then we shall call this kingdom the _kingdom of glory._ . our lord teaches us to pray for the _coming_ of this kingdom. true, _"the kingdom of god comes indeed without our prayer, of itself."_ christ lives and reigns, and he gathers his congregation through the gospel from all nations, and he will lead it to its heavenly glory even if we do not pray for it. but still the lord teaches us to pray for the coming of his kingdom. we pray _"that it may come to us also."_ it is god's will to give _us_ his kingdom. our lord says: _"fear not, little flock; for it is your father's good pleasure to give you the kingdom."_ luke , . but god wants us to _pray_ for his good gifts. we pray in this petition that our father's kingdom may come to us also, that we, too, may belong to his kingdom and remain in it, _"here in time and hereafter in eternity."_ . _"how is this done?"_ how does the kingdom of god come to us? the kingdom of god comes to us only through faith in christ. only those who believe in him can enter the kingdom. but _"i cannot by my own reason or strength believe in christ, or come to him."_ (in what part of your catechism did you learn this?) to bring us to christ is _the work of the holy ghost._ he has called me to christ and his grace by the gospel. _"except a man be born of water and of the spirit, he cannot enter into the kingdom of god."_ john , . the kingdom of god, therefore, comes to us _"when our heavenly father gives us his holy spirit, so that by his grace we believe his holy word and lead a godly life."_ the holy ghost can and will graciously, by the gospel, work within our hearts, so that we believe god's holy word, believe in jesus christ, our savior; and in this way the kingdom of god will come to us. . the holy spirit does not only bring us to christ, so that we, through faith, enter the kingdom of god, but he also _preserves us in the true faith;_ by means of the gospel he gives us strength to prove our faith _by a godly life_ and thus remain in the kingdom to the end. he will lead us to the glory of our lord, to the kingdom of glory in heaven. _"the lord shall deliver me from every evil work and will preserve me unto his heavenly kingdom."_ tim. , . by the holy spirit the kingdom of god comes to me _"here in time"_ (the kingdom of grace) _"and hereafter in eternity"_ (the kingdom of glory). in this petition we especially pray our heavenly father to grant us _the most precious gift --his holy ghost._ . but we do not only pray that the kingdom of god would come to _us_ and remain with us, we also pray that it may come to _all men_ who as yet are not members of this kingdom. we pray that all men may become true believers in christ through the preaching of the gospel. this work, preaching the gospel to all nations, we call _mission-work. the second petition is the great mission-prayer of the church._ the lord admonishes us: _"pray ye therefore the lord of the harvest that he will send forth laborers into his harvest."_ matt. , . remember:-- . _in this petition we pray: dear heavenly father, grant me thy holy spirit that by his grace i may believe in jesus christ, my king, and by faith in him lead a godly life, so that i may be with my savior in his kingdom, here in time and hereafter in eternity._ . _do not forget to pray for our missions when you say this petition. mission is the work our lord has entrusted to all christians, saying: "go ye into all the world and preach the gospel to every creature."_ mark , . memorize:-- _fear not, little flock, for it is your father's good pleasure to give you the kingdom._ luke , . _pray ye therefore the lord of the harvest that he will send forth laborers into his harvest._ matt. , . _the lord shall deliver me from every evil work and will preserve me unto his heavenly kingdom._ tim. , . questions. . how did christ establish his kingdom on earth? . who belongs to it? . who is lord and king of this kingdom? . what does christ bestow upon his own in his kingdom? . from whom does he protect and against whom does he defend us? . what do we also call the kingdom of christ? . what will christ do with his kingdom when he shall come in his glory at the last day? . what shall we then call this kingdom? . what does our lord teach us to pray in behalf of his kingdom? . what, indeed, is true concerning the coming of his kingdom? . why do we nevertheless pray for his kingdom? . how does the kingdom of god come to us? . why do we need the holy ghost for this purpose? . the holy spirit does not only bring us to christ and into his kingdom, what does he also perform in us? . what do we call the work for which we are especially praying in this petition? lesson . the lord's prayer. the third petition. what is the third petition? _our father who art in heaven, thy will be done on earth as it is in heaven._ what does this mean? _the good and gracious will of god is done indeed without our prayer; but we pray in this petition that it may be done among us also._ how is this done? _when god breaks and hinders every evil counsel and will which would not let us hallow god's name nor let his kingdom come, such as the will of the devil, the world, and our flesh; but strengthens and preserves us steadfast in his word and faith unto our end. this is his gracious and good will._ . we pray in this petition that the will of our father in heaven may be done. _his will is a good and gracious one._ being the will of our heavenly father, how could it be otherwise than good and gracious? he wills, or desires, that his name be hallowed among us, that his kingdom may come to us and all men, or, in other words, _that all men be saved. "god will have all men to be saved and to come unto the knowledge of the truth."_ tim. , . he earnestly desires that his saving gospel be preached to all men, that all men, by the grace of the holy spirit, may believe in christ and through him have eternal life. this is most assuredly the good and gracious will of our heavenly father. . we pray that this will of our father _may be done on earth, that it may prevail. "the goo and gracious will of god is done indeed without our prayer, but we pray in this petition that it may be done among us also,"_ that his gracious will may prevail against all such as try to hinder our salvation. . _how is the will of our heavenly father done?_ our catechism answers: _"when god breaks and hinders every evil counsel and will which would not lat us hallow god's name nor let his kingdom come, such as the will of the devil, the world, and our flesh."_ there is an evil counsel and will here on earth. it is the will of the _devil,_ the _world,_ that is, all godless men, who are in the service of satan, and of the _flesh,_ our own sinful heart, which is always in accord with satan and the world. these our enemies do not want us to hallow god's name, to come into christ's kingdom or to remain therein, to remain steadfast in faith, to remain true to christ, our savior. theirs is an evil will, which desires to _lead us astray from god, our father, into sin, into the power and the kingdom of the devil._ if their evil will and counsel prevails, we are lost. against these mighty enemies we are powerless; we ourselves have no strength whatever to resist them and their temptations. therefore we daily pray our father in heaven to break and hinder their evil will and counsel, in order that they may not be able to fulfil their evil desires. . god sincerely desires us to be saved, to obtain eternal life. but our lord says: _"he that shall endure unto the end, the same shall be saved."_ matt. , . we cannot endure by our own strength. _"ye are kept by the power of god, through faith, unto salvation."_ pet. , . therefore we pray our dear father to _"strengthen and preserve us steadfast in his word and faith unto our end."_ we ask him for christ's sake to grant us strength to remain steadfast in his _word,_ to continue to hear, read, and use it. by means of the gospel the holy spirit will _preserve our faith_ in our lord and savior; through faith he will give us strength gladly to do his will and to live according to his commandments. in this way god will preserve us _unto our end,_ to our dying hour, and thus his gracious and good will is done. . god, our dear father, _directs and guides our whole life_ according to this will of his to lead us to salvation. for this purpose our father sometimes will permit _sufferings and troubles_ to come over us. in such times especially we should pray: _"thy will be done,"_ my father! give me strength to remain steadfast and faithful in all sufferings and cheerfully to submit to your gracious will. even our lord jesus christ prayed in the hour of his deep agony: _"not as i will, but as thou wilt."_ matt. , . . the _first three petitions_ belong together. they are connected by the words _"on earth as it is in heaven."_ we pray that our father's name may be hallowed on earth as it is hallowed in heaven, that his kingdom may come to us on earth as it is in heaven, and that his gracious will may be done among us on earth as it is done in heaven. _we ask our heavenly father for his heavenly gifts._ these gifts we most urgently need, and therefore our lord teaches us to pray for them first of all. remember:-- . _we pray in this petition: my dear heavenly father, break and hinder every evil will of my enemies, the devil, the world, and my own flesh, that i may hallow thy name and thy kingdom may come to me._ . _my dear heavenly father, strengthen and preserve me in thy word and in true faith unto my end, to my dying hour, that thy gracious and good will may be done._ memorize:-- _god will have all men to be saved and to come unto the knowledge of the truth._ tim. , . _ye are kept by the power of god, through faith, unto salvation._ pet. , . _he which has begun a good work in you will perform it until the day of jesus christ._ phil. , . questions. . we pray that god's will may be done among us. what is god's will toward us? . what is this will, therefore, called in our catechism? . this good and gracious will of god is indeed done without our prayer; why do we nevertheless pray that it may be done? . there is an evil will and counsel against us, the children of god. whose will is this? . what is their evil will and desire against us? . why must we ask god to break and hinder their evil will? . god earnestly desires us to be saved, to obtain eternal life. who only will be saved and obtain eternal life? matt. , . . by whose power are we kept unto salvation? pet. , . . how do we, therefore, pray? . why is it necessary for us to remain steadfast in the word of god? . unto what time will god preserve our faith through the gospel? . why does god sometimes permit suffering and trouble to come over his children? . how should we pray especially in such times? . what gifts do we pray for in the first three petitions? . why does christ teach us to pray first of all for his heavenly gifts? lesson . the lord's prayer. the fourth petition. which is the fourth petition? _our father who art in heaven, give us this day our daily bread._ what does this mean? _god gives daily bread indeed without our prayer, also to all the wicked; but we pray in this petition that he would lead us to know it and to receive our daily bread with thanksgiving._ what, then, is meant by "daily bread"? _everything that belongs to the support and wants of the body, such as food, drink, clothing, shoes, house, home, field, cattle, money, goods, a pious spouse, pious children, pious servants, pious and faithful rulers, good government, good weather, peace, health, discipline, honor, good friends, faithful neighbors, and the like._ . for _our daily bread_ our lord bids us pray in this petition. by daily bread everything is meant that _belongs to the support and wants of our body,_ everything we need to support our life. our catechism enumerates quite a number of such things. for all these things we pray as far as we need them for our daily bread. we do not pray for _riches,_ for many comforts or luxuries, but for that which we need. we pray: _"give me neither poverty nor riches, feed me with food convenient for me, lest i be full, and deny thee, and say, who is the lord? or lest i be poor, and steal, and take the name of my god in vain."_ prov. , . . the apostle says: _"having food and raiment, let us be therewith content."_ tim. , . . we pray for our daily bread. _"god gives daily bread indeed without our prayer";_ he gives it _"also to all the wicked,"_ who cannot and will not pray for it. _"he maketh his sun to rise on the evil and on the good and sendeth rain on the just and on the unjust."_ matt. , . if god gives daily bread without our prayer, why, then, do we pray for it? _"we pray in this petition that he would lead us to know it,"_ that is, we pray that god may lead us to know that our daily bread, all we have and receive in this life, is _his gracious gift._ wicked, unbelieving men do not acknowledge this. they believe that they are earning their daily bread by means of their labor or receiving it by other natural means. christians also often forget that all their earthly goods are the gift of their father in heaven. therefore we pray that god would grant us to know that every good gift comes from above, from him, our father. _"the eyes of all wait upon thee, and thou givest them their meat in due season. thou openest thine hand and satisfiest the desire of every living thing."_ ps. , . . when we acknowledge this, _we shall receive our daily bread with thanksgiving._ then our daily bread, all our earthly goods, _will be a blessing to us,_ a blessing for both our body and our soul. knowing that our daily bread is god's gift, we receive it with thanksgiving; therefore we pray before each meal and, having finished it, say grace. . our lord tells us to pray for _our_ daily bread. it is true, our daily bread is the gift of our father in heaven, but he will generally bestow this gift upon us _by means of our labor._ god wants us to work, and he will provide what we need for this life. the bread that we eat should be the bread _that is honestly coming to us. "if any would not work, neither should he eat."_ thess. , .--we do not say _my,_ but _our_ bread, because we _include our neighbor_ in our prayer, asking god to give also him his daily bread. this reminds us of our duty willingly to help our neighbor whenever he is in need and want. our father in heaven very often gives us more than we need for our own support and the support of our family; he does this for the purpose that _we may have to give to those that are in need._ god, then, desires to give our neighbor his daily bread through us. _"deal thy bread to the hungry."_ is. , . . we pray god to give us our daily bread _this day._ our lord reminds us _that we should not be anxiously concerned for the morrow._ we have a rich and kind father in heaven, who cares for us, for our life and welfare. we pray to him for our bread to-day and every day, and we know that he will not forsake us. our lord admonishes us: _"take therefore no thought for the morrow; for the morrow shall take thought for the things of itself."_ matt. , . . in the fourth petition we pray for our _daily bread,_ for all that is necessary for our life and bodily welfare here on earth. in the first three petitions we pray for _heavenly gifts,_ for the gifts which we need for our soul, for our eternal welfare. our lord in this way teaches us that the heavenly gifts are much more important, that we should pray for them first of all. _"seek ye first the kingdom of god and his righteousness, and all these things shall be added unto you."_ matt. , . remember:-- . _we pray in this petition: my dear heavenly father, give me this day my daily bread. grant me grace to know and acknowledge that my daily bread is thy gracious gift in order that i may receive it from thy hand with thanksgiving._ . _do not forget to say your prayers at meals. thereby you confess that your daily bread is the gift of your father in heaven, and you show your thankfulness to him._ . _pray also for your neighbor and give from your abundance whenever he is in need._ memorize:-- _he maketh his sun to rise on the evil and on the good and sendeth rain on the just and on the unjust._ matt. , . _give me neither poverty nor riches; feed me with food convenient for me._ prov. , . _having food and raiment, let us be therewith content._ tim. , . _seek ye first the kingdom of god and his righteousness, and all these things shall be added unto you._ matt. , . questions. . what is meant in this petition by "daily bread"? . why does the lord teach us to pray for our daily bread? . wherewith should we be content? . does not god give us our daily bread without our prayer? . on whom even does he bestow this gift? . why, then, do we pray for our daily bread? . why do we pray god to lead us to know that our daily bread comes from him? . how will we receive our daily bread when we know that it is he who gives it to us? . why does our lord teach us to pray for our daily bread? . why do we not say _my,_ but _our_ bread? . of what should this remind us? . why do we add the words _this day?_ . why do we not need to be anxious for the morrow? . what does our lord teach us by putting the petition for our daily bread after the petitions for his heavenly gifts? lesson . the lord's prayer. the fifth petition. which is the fifth petition? _our father who art in heaven, forgive us our trespasses, as we forgive those who trespass against us._ what does this mean? _we pray in this petition that our father in heaven would not look upon our sins, nor on their account deny our prayer; for we are worthy of none of the things for which we pray, neither have we deserved them; but that he would grant them all to us by grace; for use daily sin much and indeed deserve nothing but punishment. so will we also heartily forgive and readily do good to those who sin against us._ . _"and forgive us our trespasses,"_ thus the lord teaches us to pray in the fifth petition. that means, as our catechism explains these words: _"we pray in this petition that our father would not look upon our sins."_ a child that has disobeyed his father approaches him sorrowfully, asks his forgiveness, and promises to be more obedient in future. we, the children of god, do the very same thing. every day we come to our heavenly father with a contrite heart and ask his _forgiveness._ daily we confess that we have sinned again. we are deeply sorry that again we have been disobedient to his good will, that we have deserved his punishment. but we also know that god is _our gracious, loving father,_ always willing to forgive us our many sins. we know that christ has paid the _ransom for our transgressions_ and earned god's forgiveness for us. in our savior's name, trusting in him, we come to god every day and pray with deep shame, but also with firm confidence: my dear father in heaven, i, a poor sinner, come to thee and humbly confess that again i have trespassed and sinned against thee. do not look upon my sins, do not punish me as i have deserved, but regard thy son's righteousness and for his sake forgive me all my sins. we pray as did the prodigal son: _"father, i have sinned against heaven and in thy sight, and i am no more worthy to be called thy son."_ luke , . however, accept me again for christ's sake. . we have a _special reason_ for asking god's forgiveness in our prayers. we pray to god for many blessings, for many precious gifts, both heavenly and earthly. but we are sinners; _"we are worthy of none of the things for which we pray, neither have we deserved them."_ if god would look upon our unworthiness and sin, how could he grant us our petitions? _"for we daily sin much and deserve nothing but punishment."_ as long as our sins separate us from god, we are certain that god will not hear us. our prayers would indeed be in vain. therefore we pray to our father that he would not look upon our sins, _"nor on their account deny our prayer,"_ as we have so well deserved. we pray that he would grant us his forgiveness and give us all his rich blessings _by grace, for christ's sake._ in christ's name we come to our father and confidently pray with the _publican_ in the temple: _"god be merciful to me, a sinner."_ luke , . . our lord adds something to this petition. he says: _"as we forgive those who trespass against us."_ these words contain a _promise_ on our part. because god so graciously and willingly forgives us our many and great sins, we promise that _we also will forgive those who sin against us._ there are such as sin against us, wrong and grieve us with word or deed. but how small are their faults over against the great and grievous sins we have committed against our father in heaven! having received the gracious forgiveness of our father, how could we do otherwise than forgive also those who trespass against us? willingly we promise to forgive them, and to do so _heartily, from our hearts,_ as our father has forgiven us, and not only to forgive them, but _readily_ to _do good to them._ does not our father do the same thing to us? we sin against him and grieve him daily, and nevertheless he not only forgives us, but he also blesses us every day with all his gifts for body and soul. if, on the other hand, we refuse to forgive our brother, we shall not obtain forgiveness from our father. _"when we stand praying, forgive if ye have aught against any, that your father also which is in heaven may forgive you your trespasses. but if ye do not forgive, neither will your father which is in heaven forgive your trespasses."_ mark , . . (read carefully the beautiful parable of our lord about the _wicked servant,_ matt. , - .) remember:-- . _we pray in this petition: my dear father in heaven, do not look upon my sins and do not on their account deny my prayer. i am not worthy of any of the things for which i pray, but on account of thy grace hear my prayer and forgive me all my sins for christ's sake._ . _we promise in this petition: my dear father in heaven, as thou hast forgiven me the multitude of my sins and hast granted me daily all thy precious blessings, so will i show thee my gratitude by heartily forgiving those who sin against me and readily doing good to them. grant me grace to do this, dear heavenly father._ memorize:-- _father, i have sinned against heaven and in thy sight and am no more worthy to be called thy son._ luke , . _god be merciful to me, a sinner._ luke , . _when ye stand praying, forgive if ye have aught against any, that your father also which is in heaven may forgive you your trespasses. but if ye do not forgive, neither will your father which is in heaven forgive your trespasses._ mark , . . questions. . what is meant by the word "trespasses" in this petition? . what do we ask our heavenly father to do in this prayer? . how do we know that god will forgive us our sins? . how has christ earned forgiveness of sins for us? . for whose sake, therefore, do we ask forgiveness? . what special reason have we to include this petition in our prayers? . why are we unworthy of the things for which we pray? . what, on the contrary, have we deserved? . what moves god to hear our prayers? . what words does our lord add to this petition? . what promise do we give god when we add these words? . how are the sins our neighbor commits against us to be regarded as compared with our sins against god? . what should we therefore willingly do? . what will happen to us if we do not heartily forgive our neighbor? . what must we be willing to do in addition to forgiving our neighbor? . what should induce us to forgive our neighbor when he trespasses against us? lesson . the lord's prayer. the sixth petition. which is the sixth petition? _our father who art in heaven, lead us not into temptation._ what does this mean? _god indeed tempts no one; but we pray in this petition that god would guard and keep us, so that the devil, the world, and our flesh may not deceive us, nor seduce us into misbelief, despair, and other great shame and vice; and though we be assailed by them, that still we may finally overcome and obtain the victory._ . _"and lead us not into temptation,"_ this is the sixth petition. our catechism explains it in the first place by saying: _"god indeed tempts no one,"_ that is, he tempts no one _for evil._ that is most certainly true. our heavenly father is the holy god. he hates sin and all those who willingly commit it. how could he tempt us to sin, try to lead us into evil ways which he hates? scripture tells us: _"let no man say when he is tempted, i am tempted of god; for god cannot be tempted with evil, neither tempteth he any man; but every man is tempted when he is drawn away of his own lusts and enticed."_ jas. , . . . as god does not tempt us for evil, why, then do we pray our father not to lead us into temptation? we pray _"that god would guard and keep us" that our enemies may not lead us into sin and shame._ there are such as always try to lead us, the children of god, into sin, those _enemies_ of whom we heard in the third petition--the _devil,_ the _world,_ and our _own flesh._ our most dangerous foe is the _devil. "be sober, be vigilant, because your adversary, the devil, as a roaring lion, walketh about, seeking whom he may devour; whom resist steadfast in the faith."_ pet , . . remember how he tempted _adam and eve_ in paradise and seduced them to fall into sin. our next enemy is the _world,_ that is, all the wicked men around us. how often do our friends or schoolmates entice us to do wrong! _"my son, if sinners entice thee, consent thou not."_ prov. , . the third enemy is _our own flesh,_ our old sinful heart, which is full of evil lust. our own lust draws us away from god and entices us to sin. . these our enemies have an _evil will_ against us. they want to lead us away from god and our salvation, to lead us again into the kingdom of satan and sin. they try with all their power and cunning to _deceive_ us; they try to give us the impression that it would be good for us to follow their temptations. by such enticements they try to seduce us to lead us astray from god and his word, into _misbelief,_ into a wrong faith, or into _despair,_ so that we abandon all hope for our salvation. (remember _cain,_ gen. , , and _judas,_ matt. , . .) or they try to lead us into _other great shame and vice,_ into sins that will bring shame upon us, to yield to evil passions, which will destroy our faith. . against these mighty enemies we are _powerless._ we could not seriously think of taking up the fight against them by our own power. if we did, we would soon learn to our sorrow that we cannot successfully resist their temptations. our enemies would gain the victory over us. in this our pitiful condition we come to _our father in heaven,_ who has promised us his help, and who is always with us. we pray to him in the name of our savior not to lead us into temptation, that is, we pray that god would _guard_ or watch over us that such temptations may not come near us, that he would graciously defend us against them.--_if is true, temptations will come._ we live in this sinful world, which is full of temptations. the devil "walketh about" to devour the children of god, and our flesh tempts us with evil lust. these enemies will again and again _assail_ us to gain their evil ends and desires. _and it is for our good that god permits them to do so._ but we pray god to keep us steadfast in all these temptations, to _strengthen_ us in order that we may fight the good fight of faith against them. we pray to our father that he may _preserve_ us in the true faith, so that we shall _finally,_ in the end, _overcome all temptations and obtain the victory._ our heavenly father will hear our prayer. _"god is faithful, who will not suffer you to be tempted above that ye are able."_ cor. , . according to his good and gracious will he wants us to be faithful to the end and to be saved. remember:-- . _we pray in this petition: my dear heavenly father, guard and keep me against my powerful enemies, the devil, the world, and my flesh; hinder their evil will that their temptations may not approach me._ . _we pray in this petition: my dear heavenly father, be with me in all temptations, whenever my enemies assail me, and grant me grace to fight the good fight of faith. keep me in the true faith in christ, my lord, that i may finally overcome all temptations and obtain the victory._ memorize:-- _be sober, be vigilant, because your adversary, the devil, as a roaring lion, walketh about, seeking whom he may devour; whom resist steadfast in the faith._ pet. , . . _my son, if sinners entice thee consent thou not._ prov. , . _god is faithful, who will not suffer you to be tempted above that ye are able._ cor. , . questions. . which is the sixth petition? . what does god indeed not do? . why are we certain that god will not lead any one into temptation? . why, then, do we pray god not to lead us into temptation? . who are our enemies that lead us into temptation? . why is the devil compared to a roaring lion? . who is our second enemy? . what do we understand by our own flesh? . what is the evil will of these our enemies against us? . into what do they try to lead us? . who alone can help us against our powerful enemies? . what does it mean when we pray that god would guard us against our enemies? . when their temptations do assail us, what do we pray our father in heaven to do? . what makes us certain that god will hear our prayer? lesson . the lord's prayer. the seventh petition and the conclusion. which is the seventh petition? _our father who art in heaven, deliver us from evil._ what does this mean? _we pray in this petition, as the sum, of all that our father in heaven would deliver us from every evil of body and soul, property and honor, and finally, when our last hour has come, grant us a blessed end, and graciously take us from this vale of tears to himself in heaven._ which is the conclusion of the lord's prayer? _for thine is the kingdom and the power and the glory forever and ever. amen._ what is meant by the word "amen"? _that i should be certain that these petitions are acceptable to our father in heaven, and heard; for he himself has commanded us so to pray, and has promised to hear us. amen, amen, that is, yea, yea, it shall be so._ . _"but deliver us from evil." "we pray in this petition, as the sum of all";_ in this petition we sum up all the others. we include in the word _"evil"_ our misfortunes and troubles of every kind, all our wants and needs: all the ailments of our _body,_ such as sickness and the like; everything that is hurtful to our _soul,_ sin with all its fearful consequences; anything that injures or destroys our _property,_ such as is done by fire, water, or bad, evil-minded men; whatever harms our _honor,_ loss of our good name through lies and calumnies, etc. all these things we sum up in the word _evil._ . we pray that our father would _deliver_ us from all these evils. we beseech him to _spare_ us from as many evils as he sees fit. we know that days of sorrow and afflictions will indeed come to us. it is our father's good will that _"we must through much tribulation enter into the kingdom of god."_ acts , . god sends us afflictions because he _loves_ us, his children, because in his wisdom he knows that it is good and salutary for us. _"whom the lord loveth he chasteneth, and scourgeth every son whom he receiveth."_ heb. , . we willingly submit to his will. but whenever the lord has afflicted us, in every need and distress, we lift our hearts to him, the father of mercies, and _pray him to be with us in our affliction,_ to help _bear the cross_ he has laid upon us. we ask him that he would turn every affliction _to our benefit_ and in his own good time take it from us. it is our earnest prayer that through everything that seems evil to us he would keep us steadfast in faith to everlasting life. . true, as long as we live here on earth, we shall not be entirely free from evil. on earth we are living in a _"vale of tears."_ but the time will come when _"the lord shall deliver me from every evil and will preserve me unto his heavenly kingdom."_ tim. , . and when this time has come, _our last hour,_ the hour of our departure from this world, we pray _that our father would grant us a blessed end, and graciously take us from this vale of tears to himself in heaven,_ and thus wholly deliver us from all evil. in that hour we shall say: _"lord, now lettest thou thy servant depart in peace according to thy word; for mine eyes have seen thy salvation."_ luke , . . when our dear father takes us to himself in heaven, all our prayers will have been granted, all earthly sorrow and affliction will be at an end; we shall have and enjoy with our father and our lord all his heavenly gifts. . in the conclusion of the lord's prayer we say: _"thine is the kingdom."_ we mean to say: thou alone art my lord and king, from whom i am to seek help, and who certainly will hear my prayer. _"thine is the power":_ that is, thou alone art the almighty god, thou alone hast the power to grant my petitions. and so _"thine is the glory";_ that is, all glory, all honor, all praise, shall be given to thee alone _forever and ever._ . the word _"amen"_ with which we conclude our prayer means, as our catechism explains it: _"yea, yea, it shall be so."_ we express in this word our assurance that our prayers are _acceptable to our father in heaven,_ and that _he will hear them._ may we really be certain that our petitions are acceptable to god? most assuredly. _our lord himself has given us this prayer,_ he has taught us these petitions, and _"has commanded us so to pray."_ when in true devotion, in the name of our redeemer, we come to our father and pray these petitions, how could it be otherwise than that our father is well pleased! and he himself, our father, has so often _promised that he will hear us,_ that he will grant our prayer. our lord has promised us: _"verily, verily, i say unto you, whatsoever ye shall ask the father in my name, he will give it you."_ john , . how could we doubt that god will hear us when we pray in christ's name, according to his will?--indeed, it sometimes seems to us as if god _did not hear_ our prayers. but it only seems so; god hears every true prayer. but we must not forget that god grants us our petitions _in his own manner,_ which we often do not understand. he does not always grant our petitions at once, but _at his appointed time,_ at the time he has appointed for his help, which, indeed, is the best time for us. confidently we always want to conclude our prayers with, _"amen; yea, yea, it shall be so."_ remember:-- . _we pray in this petition: my dear father in heaven, lead me through all my afflictions according to thy gracious will and pleasure, and when my last hour has come, grant me a blessed end and take me up to thee in heaven, and so deliver me from all evil._ . _we are certain that this, our lord's prayer, as well as all the prayers we are bringing before god in accordance with it, are acceptable to god, and heard; for he himself has commanded us so to pray and promised to hear us._ memorize:-- _we must through much tribulation enter into the kingdom of god._ acts , . _the lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom._ tim. , . _lord, now lettest thou thy servant depart in peace according to thy word; for mine eyes have seen thy salvation._ luke , . . questions. . what do we mean when we say: "we pray in this petition,_as the sum of all"?_ . what is meant in this petition by the word "evil"? . why does god sometimes send us afflictions? . what do we ask our father in heaven to do when he has afflicted us? . to what should he turn all our afflictions, all that seems evil to us? . what should god preserve in us at such times? . why do we call this life a "vale of tears"? . when, finally, will god deliver us from all evil? . what kind of end do we ask our heavenly father to grant us? . why will all our sorrows then be at an end. . what do the words of the conclusion mean? . what the word "amen"? . what do we mean to express by adding this word? . why may we be certain that all our petitions are acceptable to god? . why are we certain that god will always hear our prayers? . how will god hear our prayers and grant us his help? lesson . how we should pray. review lesson. . when we pray we frequently use the prayer which the lord has given us. it really does contain everything we need, everything we may pray for. but we also use other prayers; we bring our petitions before god in our own words, or offer praise and thanks to him. this is well-pleasing to our father in heaven. but we must not forget _that all our prayers should be in accordance with the lord's prayer._ he has given us his prayer also for this purpose, that we should learn from it _how to pray._ the lord's prayer should be _the model for all our prayers._ if that is our model, we are certain that we are praying according to god's will. let us see what the lord's prayer teaches us in this respect. _let us learn how we should pray._ . whom do we address in the lord's prayer? who is "our father in heaven"? our father in heaven is _the only true, the triune god, god the father, son, and holy ghost._ to him we pray, and to him alone. such is his will. _"thou shalt worship the lord, thy god, and him only shalt thou serve."_ matt. , . against which commandment do we sin when we pray to any one but the true god? we pray only to the true god because he alone is _able_ and _willing_ to hear and answer our prayer. . the lord teaches us to call the triune god _"our father."_ why does christ teach us to use this dear name? through whom is god our true father and we his true children? in whose name should we pray? our savior says: _"verily, verily, i say unto you, whatsoever ye shall ask the father in my name, he will give it you."_ john , . in the fifth petition we learn why it is so necessary to pray in jesus' name, trusting in his merits. we daily sin much. we deserve nothing but punishment. we pray that god would not look upon our sins, but graciously answer our prayers for christ's sake, who has earned forgiveness of sins for us. only _in christ_ is god well pleased with us; _only for his sake will our prayers be heard and answered._ . christ teaches us to address god as our father, to believe that in christ he is indeed our true father. by this endearing name our lord would _encourage_ and _tenderly invite us_ to come to him as his children and ask him with all confidence. we should always pray with confidence, never doubting that god for chris's sake _will hear us and grant our prayers. "all things whatsoever ye shall ask in prayer, believing, ye shall receive."_ matt. , . we are praying to the _almighty god,_ who is able to give all good things; we pray to him who is our _father,_ who has promised to hear our prayers. . for what do we pray in the first three petitions? for what in the fourth petition? we learn from this that we may pray for _everything that is needful for our welfare, both spiritual and temporal things. "what things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them."_ mark , . in how many petitions do we ask for the heavenly or spiritual things, which we need for our souls? in one petition the lord teaches us to pray for our daily bread, for our wants here on earth. whenever we pray, we should first of all pray for those gifts which we need for our salvation. _"seek ye first the kingdom of god and his righteousness,"_ our lord tells us. matt. , . above all we should pray for the gift of god's pure word, for the holy ghost, in order that by his grace we may believe his holy word and lead a godly life, that his will may be done among us, and that we may remain faithful to our lord and obtain eternal life. . the fourth petition follows the one in which our lord teaches us to pray that god's good and gracious will may be done. when we are praying for our daily bread, asking god for the things we need for our body and our temporal welfare, _we should submit everything to god's will,_ that is, we should pray that god would grant us these gifts, _if it is his will, if they tend to his glory and to our welfare. "this is the confidence that we have in him, that, if we ask anything according to his will, he heareth us."_ john , . . our lord teaches us to say not _my,_ but _our_ father; indeed, throughout the whole prayer we always include our neighbor in our petitions. he wants us to _pray for our neighbors,_ not only for our friends and relatives, but for _all men,_ even for our _enemies. "pray for them that despitefully use you and persecute you."_ matt. , . . in the last three petitions the lord tells us to bring our cares and troubles, our afflictions and sorrows of every kind, before the lord. indeed, we ought to pray _at all times. "pray without ceasing."_ thess. , . especially, however, we should pray in times of _trouble and need. "call upon me in the day of trouble; i will deliver thee, and thou shalt glorify me."_ ps. , . remember:-- . _always pray to the true god, the father of your lord jesus christ, who through him is also your father. come to him in christ's name. that is his will, and he alone can and will hear such prayers._ . _pray in christ's name, with full confidence that your prayer is acceptable to god and heard. pray in the same manner as a dear child asks his dear father._ . _ask him for all you need for the welfare of your body and soul; in the first place, however, for the welfare of your soul, for your salvation. in asking for temporal blessings submit your will to god's will. not my, but thy will be done, my heavenly father._ . _do not forget to include in your prayer your neighbor, all men, even your enemies. finish your prayer with a confident "amen; yea, yea, it shall be so."_ memorize:-- _thou shalt worship the lord, thy god, and him only shalt thou serve._ matt. , . _this is the confidence that we have in him, that, if we ask anything according to his will, he heareth us._ john , . _all things whatsoever ye shall ask in prayer, believing, ye shall receive._ matt. , . _call upon me in the day of trouble; i will deliver thee, and thou shalt glorify me._ ps. , . lesson . holy baptism. what baptism is. what is baptism? _baptism is not simple water only, but it is the water comprehended in god's command and connected with god's word._ which is that word of god? _christ, our lord, says in the last chapter of matthew: go ye and teach all nations, baptizing them in the name of the father and of the son and of the holy ghost._ . after having explained the lord's prayer, our catechism tells us about _holy baptism._ you all, most probably, have seen children baptized, and some of you, perhaps, also adults. you yourselves were baptized in your infancy in the name of the father and of the son and of the holy ghost. you, therefore, should learn what baptism is, and what it gives and profits. let us hear what our catechism has to say about this sacred act. in the first place, it explains _what baptism is._ . _"baptism is not simple water only."_ in baptism there is indeed _water._ the person to be baptized is sprinkled with water, with simple, common, natural water. we must use water in baptism and nothing else. _water is the external means_ which god himself has instituted for baptism. but baptism is not only water, it is more; _"it is the water comprehended in god's command and connected with god's word."_ in baptism there is both god's command and god's word. . baptism is the water comprehended in god's command, that is, _we use the water in baptism because god has commanded it._ without this command of god baptism would be water only. before our lord ascended into heaven, he gave his disciples this command: _"go ye and teach all nations, baptizing them in the name of the father and of the son and of the holy ghost."_ holy baptism, therefore, is an act instituted and ordained by god. for that reason we call it a _sacred act._ christ gave this command to his _disciples, to his church, to all christians._ the called ministers of christ, our pastors, ordinarily administer baptism; but in cases of necessity every christian can and should perform it. christ commands us to _baptize;_ that means he commands us to _apply_ the water _by washing or sprinkling the person to be baptized with water, or by immersing him into the water._ . _baptism is the water connected with god's word._ the word which christ has commanded us to use in baptism is this: _"in the name of the father and of the son and of the holy ghost."_ this word must always be connected with the water to make it a baptism. _"without the word of god the water is simple water, and no baptism. but with the word it is a baptism, that is, a gracious water of life."--we are baptized in the name of the triune god._ what does this mean? god's name is god himself, as we have learned in the second commandment. we are baptized in god the father and the son and the holy ghost. by baptism we are _received into communion with the triune god._ he gives himself to us _as our father_ and accepts us _as his children,_ he bestows upon us all his blessings, all that he has done for us to save us. _with_ the word of god baptism is indeed a gracious water of life. . our lord commands us to baptize _all nations,_ that is, _all human beings,_ old and young, men and women. _"preach the gospel to every creature. he that believeth and is baptized shall be saved."_ mark , . . baptism is necessary to salvation; consequently god wants all who believe in him to be baptized. but a _certain distinction_ should be made. those who are old enough to be instructed we baptize after they have been _previously_ taught the main doctrine of the word of god, _confess their faith_ in jesus christ, and _desire to be baptized_ and thus become christians. . _little children_ are baptized by us soon after their birth, before they are able to learn the word of god. we teach them after their baptism in our homes and schools and churches. we baptize our little children because in the word _nations_ the children, too, are included. we baptize them because our lord says: _"suffer the little children to come unto me and forbid them not; for of such is the kingdom of god."_ mark , . christ bids us bring our little children to him that he may bless them. we can do this only by means of holy baptism. without baptism they are under god's wrath, and their sins are not forgiven. by baptism the holy ghost himself brings them to christ and kindles in them the true faith in him. god becomes their father, and they are made his children. remember:-- . _holy baptism is a sacred act instituted by god. god himself has commanded us to baptize, that is, to apply water in the name of the father and of the son and of the holy ghost. it is the water comprehended in god's command._ . _baptism is the water connected with god's word. in baptism the water must be applied with these words: "in the name of the father and of the son and of the holy ghost." by baptism we are received into communion with the triune god. he becomes our father, and we are made his children._ memorize:-- _go ye and teach all nations, baptizing them in the name of the father and of the son and of the holy ghost._ matt. , . _preach the gospel to every creature. he that believeth and is baptized shall be saved._ mark , . . _suffer the little children to come unto me and forbid them not; for of such is the kingdom of god._ mark , . questions. . what is the external means which god has instituted for holy baptism? . what kind of water is to be used when we baptize a person? . in what is the water of baptism comprehended? . what is meant when we say: "the water is comprehended in god's command"? . recite the words of god's command. matt. , . . to whom did christ give this command? . who does now ordinarily administer holy baptism? . who may and should do it in cases of necessity? . what does the word _baptize_ mean? . what is the word of god with which the water in baptism is connected? . what does it mean to be baptized in the name of the father and of the son and of the holy ghost? . what does god become to us in baptism? . whom did christ command us to baptize? . whom do we generally baptize? . how can you prove that it is right to baptize little children? . what does christ say about the little children mark , ? lesson . holy baptism what baptism gives, or profits. what does baptism give, or profit? _it works forgiveness of sins, delivers from death and the devil, and gives eternal salvation to all who believe this, as the words and promises of god declare._ which are such words and promises of god? _christ, our lord, says in the last chapter of mark: he that believeth, and is baptized shall be saved, but he that believeth not shall be damned._ . in our last lesson we learned what baptism is. _"baptism is not simple water only, but it is the water comprehended in god's command and connected with god's word."_ now the question arises, what good does it do one to be baptized? _what does baptism give, or profit?_ baptism must indeed be a great and wonderful thing. god himself instituted it. he put his name, his word, into it. where his name and his word are, there, indeed, must be great, eternal blessings. . our catechism answers the question: _"what does baptism give, or profit?"_ by saying: _"it works forgiveness of sins, delivers from death and the devil, and gives eternal salvation to all who believe this, as the words and promises of god declare."_ three great blessings of baptism are mentioned: . it works forgiveness of sins; . it delivers from death and the devil; . it gives eternal salvation. it does this because of the words and promises of god: _"he that believeth and is baptized shall be saved."_ mark , . how can we prove by these words that holy baptism also works forgiveness of sins and delivers from death and the devil? christ merely says that he who believes and is baptized shall be _saved._ remember, however, that there is no salvation where there is not forgiveness of sins and deliverance from death and the devil. _salvation consists in forgiveness of sins and deliverance from death and the devil._ if baptism gives us salvation, it must also work forgiveness of sins and deliver us from death and the devil. . _baptism works forgiveness of sins. "repent and be baptized, every one of you, in the name of jesus christ for the remission of sins."_ acts , . how are we to understand this statement: baptism works forgiveness of sins? has not christ himself merited this heavenly gift? christ, our savior, has indeed, by his sufferings and death, atoned for our sins; _he has redeemed us from all our sins and so indeed earned for us, for all men, forgiveness of sins._ but holy baptism is the _means_ by which the holy ghost _makes the forgiveness_ which christ has earned for us _our own._ in baptism he presents to us and gives us this great blessing. the apostle says: _"ye are all the children of god, by faith in christ jesus; for as many of you as have been baptized into christ have put on christ."_ gal. , . . we are baptized _into christ._ in baptism _we put on christ_ with all his merits. as in a beautiful, white, spotless garment we are clothed in baptism in the perfect righteousness christ has merited for us. _baptism works forgiveness by making christ's righteousness our own._ . _baptism delivers us from death and the devil._ by sin death came into the world; death is the wages of sin. in baptism our sins are washed away for christ's sake, and in this way we are delivered from death. in our dying hour we do not really see death, but have eternal life. in death we rejoice: _"o death, where is thy sting? o grave, where is thy victory? ... but thanks be to god, which giveth us the victory through our lord jesus christ."_ cor. , - .--baptism works forgiveness of sin and therefore _delivers us from the devil._ when our sins have been washed away, the devil no longer has any power over us; we are free from hell and damnation. if satan still tempts us to sin, we may, in the power of our baptism, resist him and gain the victory.--by working forgiveness of sin, by delivering us from death and the devil, _baptism gives us eternal salvation. "he that believeth and is baptized shall be saved."_ mark , . . to whom does baptism give all this? it gives these things _"to all who believe this."_ our savior says: _"he that believeth and is baptized shall be saved."_ mark , . all those who believe, trusting in the promises god has given in his word concerning baptism, receive these heavenly gifts. it is true, baptism _contains_ all these precious gifts and blessings, _whether we believe or not._ they are _offered to all who _are baptized._ but we must take them and _make them our own._ this is done _by faith in christ._ baptism is _god's hand,_ by means of which he hands down his gifts, forgiveness of sins, eternal life, and salvation. faith is our _hand, with which we take god's gifts and make them our own.--_during our whole life_ we should remember our baptism and the grace god therein has bestowed upon us. whenever we have sinned, we should in true repentance take refuge to our baptism, to the grace of god which he has promised us there. _"the covenant of my peace shall not be removed, saith the lord that hath mercy on thee."_ is. , . remember:-- . _do not forget to thank your father in heaven for your baptism. it makes you certain that his heavenly gifts, forgiveness of sins, life, and salvation, are indeed yours. it makes you certain that god is your father and will remain your father and you his child._ . _if you have sinned and grieved your heavenly father, take refuge to your baptism. trust to his unfaltering grace which he has promised you there. believe in christ, who is yours through baptism, and you will be saved._ memorize:-- _repent and be baptized, every one of you, in the name of jesus christ for the remission of sins._ acts , . _ye are all the children of god by faith in christ jesus; for as many of you as have been baptized into christ have put on christ._ gal. , . . _o death, where is thy sting? o grave, where is thy victory? thanks be to god, which giveth us the victory through our lord jesus christ._ cor. , - . questions. . what three great benefits does baptism give us? . where did christ himself promise this? mark , . . prove that in these words of christ forgiveness of sins and deliverance from death and the devil are included. . which is the first benefit holy baptism gives us? . who, indeed, has redeemed us from all sins? . how, then, can we say that baptism works forgiveness of sins? . whom do we put on in baptism? . what does that mean? . how, therefore, does baptism work forgiveness of sins? . which is the second benefit of baptism? . how does baptism deliver us from death and the devil? . how does it give us eternal salvation? . to whom does baptism give all these blessings? . baptism is god's hand, by means of which he gives us all his gifts. which is our hand with which we receive them? . how long should we remember our baptism? . when, especially, should it be our refuge? lesson . the lord's supper. what is the sacrament of the altar? _it is the true body and blood of our lord jesus christ under the bread and wine, for us christians to eat and to drink, instituted by christ himself._ what is the benefit of such eating and drinking? _that is shown us by these words, "given and shed for you for the remission of sins"; namely, that in the sacrament forgiveness of sins, life, and salvation are given us through these words. for where there is forgiveness of sins there is also life and salvation._ . you have often seen how on certain sundays confirmed members of our church went up to the altar to receive bread and wine to eat and drink, while the minister said to them: "take and eat; this is the true body of your lord and savior jesus christ. take and drink; this is the true blood of your lord and savior jesus christ." we call this sacred act the _lord's supper,_ or the _sacrament of the altar. what does this sacred act mean?_ . the holy evangelists, matthew, mark, and luke, and st. paul the apostle write about the lord's supper thus: _"our lord jesus christ," etc. the lords supper was not instituted by men, by the church, _but by christ himself._ therefore it is _a sacred act._ the lord instituted his supper _"the same night in which he was betrayed,"_ in the night before his sufferings and death. after he had given his disciples the bread and the cup, he added: _"this do in remembrance of me." the lord _commanded_ his disciples that after his ascension _they should do as he had done,_ that they should take bread and wine, give thanks over them, and eat and drink in remembrance of him. _he commanded his church to celebrate his supper to the end of days._ "as often as ye eat this bread and drink this cup, ye do show the lord's death _till he come."_ cor. , . . in the night in which jesus was betrayed by his disciple judas, our lord _took bread, and when he had given thanks, he brake it into small pieces, and gave it to his disciples, and said, take and eat. after the same manner also he took the cup, filled it with wine, gave thanks, and gave it to his disciples, saying, take, drink ye all of it._ the lord took _bread and wine_ and gave them to his disciples to eat and drink. we should do likewise in celebrating the lord's supper. we should take bread and wine, eat and drink both in remembrance of the lord. as in baptism the water, so in the lord's supper bread and wine are the external, visible means. the lord's supper is the bread and wine _comprehended in god's command._ . in the lord's supper bread and wine are also _connected with god's word._ while the disciples ate the bread and drank the wine, the lord said to them, _"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."_ these words of christ we must also have in his supper, together with the bread and wine.--in his supper, under the bread and wine, our lord gives us, according to his promise, _his body, which was given for us,_ which was crucified, _and his true blood, which was shed for us on the cross for the remission of our sins._ under and with the bread and wine we eat and drink the body and the blood of our lord. we cannot understand how this is possible, but we _believe_ it because our lord has promised it. _"the word of the lord is right, and all his works are done in truth."_ ps. , . our lord is the _almighty god,_ who is able to do exceeding abundantly above all that we ask or think and can understand. eph. , . the lord's supper, or the sacrament of the altar, _"is the true body and blood of our lord jesus christ, under the bread and wine, for us christians to eat and to drink, instituted by christ himself."_ . _what is the benefit of such eating and drinking?_ our catechism answers: _"that is shown us by these words, 'given and shed for you for the remission of sins.'"_ in the sacrament forgiveness of sins, life, and salvation are given us through these words. our lord, it is true, speaks only of remission, or forgiveness, of sins; but _"where there is forgiveness of sins, there is also life and salvation."_--in his supper my lord gives me, and i eat, his body, given for me, and he gives me, and i drink, his blood, shed for the remission of my sins. he gives me his body and blood, by the giving and shedding of which upon the cross he purchased and earned and procured for me the forgiveness of my sins. so the lord's supper _strengthens our faith in christ,_ our redeemer. when we believe these words in the sacrament, we have in it _forgiveness of sins, life, and salvation._ how we ought to thank our lord for making us so certain of our salvation in his supper! remember:-- . _we have two sacraments, two sacred acts, wherein our lord, through visible, external means, connected with the word of god, offers and gives us his grace which christ has merited._ . _very many of those who call themselves christians, and who are christians, deny that in the sacrament there is really christ's true body and blood, because they cannot understand how this is possible. we firmly believe the plain and clear words of our true and almighty savior._ . _let us give thanks to the lord, who has prepared for us such a wonderful means of grace to strengthen our faith in the forgiveness of sins, life, and salvation._ memorize: -- _the word of the lord is right, and all his works are done in truth._ ps. , . _as often as ye eat this bread and drink this cup, ye do show the lord's death till he come._ cor. , . questions. . what do we call the second sacrament of the christian church? . who instituted this sacrament? . when did christ institute it? . which words of christ show that we also should do as he has done, and celebrate his supper? . what are the external visible means in this sacrament? . what word of god is it with which bread and wine are connected? . what does christ give us to eat and to drink under and with the bread and wine? . why do we believe this to be true though we can not understand it? . why do we believe that christ is able to do what he has promised in his supper? . which words of christ show us the benefit of such eating and drinking? . what is given us, according to these words, in the sacrament? . how do we prove that also life and salvation are given us in the sacrament, although christ speaks only of forgiveness of sins? . how does the sacrament make us certain of forgiveness of sins, life, and salvation? . what is a sacrament? lesson . baptism and the lord's supper. review lesson. . we have two sacraments in our church. what do we mean by a sacrament? by whom have the sacraments been instituted? what has god ordained in the sacraments to offer his grace? with what are these visible, external means connected? what does god offer and give through the external means connected with his word? what are the two sacraments called? . our first sacrament is baptism. how does our catechism answer the question, "what is baptism"? what is the external means in baptism? what kind of water must we use when we baptize a person? if we have no water, we cannot baptize. but the water in baptism is not simple, common water; what, then, is it?--baptism is the water comprehended in god's command. what command did christ give his disciples before he ascended into heaven? matt. , . who, therefore, has instituted baptism? who, at the present time, ordinarily performs this sacred act? in which case can and should every christian do it? christ has commanded us to baptize? what does the word baptize mean?--which is the word of god connected with the water in baptism? we are baptized in the name of the father and of the son and of the holy ghost, in the name of the triune god. god's name is god himself. we are baptized in god himself, in the father, son, and holy ghost. what does god bestow upon us in baptism? god there gives us himself as our true father and accepts us as his dear children. since the water of baptism is connected with god's word and name, it is indeed not common water, but a gracious water of life.-- whom are we to baptize according to god's command? what is meant by the word _nations_? we make a distinction in baptizing adults and children. when do we baptize adults? we baptize our children in their infancy, when they are still babies, not able to be instructed in the word of god. we instruct them in the doctrines of god's word after they have been baptized, when they are able to understand and to learn the word of god. what kind of schools do we christians therefore establish? which word of christ induces us to baptize our little children? mark , . to whom are our children brought in baptism? what does the holy ghost kindle in them by baptism? in holy baptism our children become god's children. christ takes them up in his arms and blesses them. . baptism is the water comprehended in god's command and connected with god's word. baptism is indeed a great and wonderful institution. why? what three great blessings of baptism are mentioned in our catechism? where has christ promised these three blessings? mark , . christ here only says that he that believeth and is baptized _shall be saved._ he mentions only salvation; how, then, can we prove that baptism also works forgiveness of sins and delivers from death and the devil?--baptism works forgiveness of sins. christ by his innocent sufferings and death has earned us this great gift, and yet we say that baptism works forgiveness of sins. what do we mean to say by this? by what means does the holy ghost make forgiveness of sins our own? what does the apostle write gal. , . ? whom do we put on in baptism? what does this mean? by baptism all the merits of christ are imputed to us, his spotless righteousness is made our own. the second great blessing of baptism is this, that it delivers us from death and from the devil. how did death come into this world? if baptism works forgiveness of sins, from what must it deliver us? baptism delivers us from the devil. how does baptism deliver us from the devil? how does it give us salvation? to whom does baptism give all these great things? what does our lord say mark , ? it is true, baptism offers all these heavenly gifts to us, whether we believe or not. but we must take and receive them by faith. as god offers all these things in baptism, with what may we compare holy baptism as far as god is concerned? what is the hand with which we take all god's blessings which are offered in baptism? we should remember our baptism during our whole life. when especially should we think of it? how long will god keep his promises? . our second sacrament is the lord's supper. what is it also called? by whom was it instituted? what does our lord mean to say when he adds: "this do in remembrance of me"? christ wants his sacrament to be celebrated in his church till he again comes visibly on the last day.-- what are the visible means in this sacrament? what are we to do with the bread and wine? in the lord's supper as in baptism the visible means, bread and wine, are comprehended in god's command.--what is the word of god connected with the bread and wine? what does christ give us in the sacrament under bread and wine? we, indeed, cannot understand this, cannot see how it is possible. why do we nevertheless believe it to be true? can christ fulfil what he has promised us? why? in which of his words of institution is the benefit of such eating and drinking shown? what is given us in the sacrament through these words? we are given forgiveness of sins; what must be there also, where there is forgiveness of sins? what is especially strengthened in us when we partake of the lord's supper? lord, grant that we e'er pure retain the catechismal doctrine plain as luther taught the heavenly truth in simple words to tender youth. that we thy holy law may know and mourn our sin and all its woe, and yet believe in father, son, and holy spirit, three in one. that we on thee, our father, call, who canst and wilt give help to all; that as thy children we may live, whom thou in baptism didst receive. that, if we fall, we rise again, repentingly confess our sin, and take the sacrament in faith;-- amen. god grant a happy death! produced for project gutenberg by michael pullen and david klinge. the apology of the augsburg confession by philip melanchthon translated by f. bente and w. h. t. dau _________________________________________________________________ this text was converted to ascii format for project wittenberg by allen mulvey. please direct any comments or suggestions to: rev. robert e. smith of the walther library at concordia theological seminary. e-mail: smithre@mail.ctsfw.edu surface mail: n. clinton st., ft. wayne, in usa phone: ( ) - fax: ( ) - ________________________________________________________________ the apology of the augsburg confession ( ) table of contents philip melanchthon's introduction to the apology part one: on articles i-ii of the augustana part two: on articles iii-iv of the augustana part three: what is justifying faith? part four: that faith in christ justifies part five: that we obtain remission of sins by faith alone in christ part six: on article iii: love and the fulfilling of the law part seven: reply to the arguments of the adversaries part eight: continuation of: reply to the arguments... part nine: second continuation of: reply to the arguments... part ten: third continuation of: reply to the arguments... part eleven: articles seven and eight of the augustana part twelve: article nine of the augustana part thirteen: article ten of the augustana part fourteen: article eleven of the augustana part fifteen: article twelve of the augustana part sixteen: article six of the augustana (pt. ) part seventeen: article six of the augustana (pt. ) part eighteen: article seven of the augustana part nineteen: article fourteen of the augustana part twenty: article fifteen of the augustana part twenty-one: article sixteen of the augustana part twenty-two: article seventeen of the augustana part twenty-three: article eighteen of the augustana part twenty-four: article nineteen of the augustana part twenty-five: article twenty of the augustana part twenty-six: article twenty-one of the augustana part twenty-seven: article twenty-two of the augustana part twenty-eight: article twenty-three of the augustana part twenty-nine: article twenty-four of the augustana part thirty: a definition of the term "sacrifice" part thirty-one: what the fathers thought about sacrifice part thirty-two: of the use of the sacrament and sacrifice part thirty-three: of the term "mass" part thirty-four:of the mass for the dead part thirty-five: of monastic vows part thirty-six: of ecclesiatical power part thirty-seven: end introduction the apology of the confession. philip melanchthon presents his greeting to the reader. wherefore we believe that troubles and dangers for the glory of christ and the good of the church should be endured, and we are confident that this our fidelity to duty is approved of god, and we hope that the judgment of posterity concerning us will be more just. for it is undeniable that many topics of christian doctrine whose existence in the church is of the greatest moment have been brought to view by our theologians and explained; in reference to which we are not disposed here to recount under what sort of opinions, and how dangerous, they formerly lay covered in the writings of the monks, canonists, and sophistical theologians. [this may have to be done later.] we have the public testimonials of many good men, who give god thanks for this greatest blessing, namely, that concerning many necessary topics it has taught better things than are read everywhere in the books of our adversaries. we shall commend our cause, therefore, to christ, who some time will judge these controversies, and we beseech him to look upon the afflicted and scattered churches, and to bring them back to godly and perpetual concord. [therefore, if the known and clear truth is trodden under foot, we will resign this cause to god and christ in heaven, who is the father of orphans and the judge of widows and of all the forsaken, who (as we certainly know) will judge and pass sentence upon this cause aright. lord jesus christ, it is thy holy gospel, it is thy cause; look thou upon the many troubled hearts and consciences, and maintain and strengthen in thy truth thy churches and little flocks, who suffer anxiety and distress from the devil. confound all hypocrisy and lies, and grant peace and unity, so that thy glory may advance, and thy kingdom, strong against all the gates of hell, may continually grow and increase.] part article i: _of god._ the first article of our confession our adversaries approve, in which we declare that we believe and teach that there is one divine essence, undivided, etc., and yet, that there are three distinct persons, of the same divine essence, and coeternal, father, son, and holy ghost. this article we have always taught and defended, and we believe that it has, in holy scripture, sure and firm testimonies that cannot be overthrown. and we constantly affirm that those thinking otherwise are outside of the church of christ, and are idolaters, and insult god. article ii (i): _of original sin._ the second article, of original sin, the adversaries approve, but in such a way that they, nevertheless, censure the definition of original sin, which we incidentally gave. here, immediately at the very threshold, his imperial majesty will discover that the writers of the _confutation_ were deficient not only in judgment, but also in candor. for whereas we, with a simple mind, desired, in passing, to recount those things which original sin embraces, these men, by framing an invidious interpretation, artfully distort a proposition that has in it nothing which of itself is wrong. thus they say: "to be without the fear of god, to be without faith, is actual guilt"; and therefore they deny that it is original guilt. it is quite evident that such subtilties have originated in the schools, not in the council of the emperor. but although this sophistry can be very easily refuted; yet, in order that all good men may understand that we teach in this matter nothing that is absurd, we ask first of all that the german confession be examined. this will free us from the suspicion of novelty. for there it is written: _weiter wird gelehrt, dass nach dem fall adams alle menschen, so natuerlich geboren werden, in suenden empfangen und geboren werdenen, das ist, dass sie alle von mutterleibe an voll boeser lueste und neigung sind, keine wahre gottesfurcht, keinen wahren glauben an gott von natur haben koennen._ [it is further taught that since the fall of adam all men who are naturally born are conceived and born in sin, i.e., that they all, from their mother's womb, are full of evil desire and inclination, and can have by nature no true fear of god, no true faith in god.] this passage testifies that we deny to those propagated according to carnal nature not only the acts, but also the power or gifts of producing fear and trust in god. for we say that those thus born have concupiscence, and cannot produce true fear and trust in god. what is there here with which fault can be found? to good men, we think, indeed, that we have exculpated ourselves sufficiently. for in this sense the latin description denies to nature [even to innocent infants] the power, i.e., it denies the gifts and energy by which to produce fear and trust in god, and, in adults [over and above this innate evil disposition of the heart, also] the acts, so that, when we mention concupiscence, we understand not only the acts or fruits, but the constant inclination of the nature [the evil inclination within, which does not cease as long as we are not born anew through the spirit and faith]. but hereafter we will show more fully that our description agrees with the usual and ancient definition. for we must first show our design in preferring to employ these words in this place. in their schools the adversaries confess that "the material," as they call it, "of original sin is concupiscence." wherefore, in framing the definition, this should not have been passed by, especially at this time, when some are philosophizing concerning it in a manner unbecoming teachers of religion [are speaking concerning this innate, wicked desire more after the manner of heathen from philosophy than according to god's word, or holy scripture]. for some contend that original sin is not a depravity or corruption in the nature of man, but only servitude, or a condition of mortality [not an innate evil nature, but only a blemish or imposed load, or burden], which those propagated from adam bear because of the guilt of another [namely, adam's sin], and without any depravity of their own. besides, they add that no one is condemned to eternal death on account of original sin, just as those who are born of a bond-woman are slaves, and bear this condition without any natural blemish, but because of the calamity of their mother [while, of themselves, they are born without fault, like other men: thus original sin is not an innate evil but a defect and burden which we bear since adam, but we are not on that account personally in sin and inherited disgrace]. to show that this impious opinion is displeasing to us, we made mention of "concupiscence," and, with the best intention, have termed and explained it as "diseases," that "the nature of men is born corrupt and full of faults" [not a part of man, but the entire person with its entire nature is born in sin as with a hereditary disease]. nor, indeed, have we only made use of the term concupiscence, but we have also said that "the fear of god and faith are wanting." this we have added with the following design: the scholastic teachers also, not sufficiently understanding the definition of original sin, which they have received from the fathers, extenuate the sin of origin. they contend concerning the fomes [or evil inclination] that it is a quality of [blemish in the] body, and, with their usual folly, ask whether this quality be derived from the contagion of the apple or from the breath of the serpent, and whether it be increased by remedies. with such questions they have suppressed the main point. therefore, when they speak of the sin of origin, they do not mention the more serious faults of human nature, to wit, ignorance of god, contempt for god, being destitute of fear and confidence in god, hatred of god's judgment, flight from god [as from a tyrant] when he judges, anger toward god, despair of grace, putting one's trust in present things [money, property, friends], etc. these diseases, which are in the highest degree contrary to the law of god, the scholastics do not notice; yea, to human nature they meanwhile ascribe unimpaired strength for loving god above all things, and for fulfilling god's commandments according to the substance of the acts; nor do they see that they are saying things that are contradictory to one another. for what else is the being able in one's own strength to love god above all things, and to fulfil his commandments, than to have original righteousness [to be a new creature in paradise, entirely pure and holy]? but if human nature have such strength as to be able of itself to love god above all things, as the scholastics confidently affirm, what will original sin be? for what will there be need of the grace of christ if we can be justified by our own righteousness [powers]? for what will there be need of the holy ghost if human strength can by itself love god above all things, and fulfil god's commandments? who does not see what preposterous thoughts our adversaries entertain? the lighter diseases in the nature of man they acknowledge, the more severe they do not acknowledge; and yet of these, scripture everywhere admonishes us, and the prophets constantly complain [as the th psalm, and some other psalms say ps. , - ; , ; , ; , ], namely, of carnal security, of the contempt of god, of hatred toward god, and of similar faults born with us. [for scripture clearly says that all these things are not blown at us, but born with us.] but after the scholastics mingled with christian doctrine philosophy concerning the perfection of nature [light of reason], and ascribed to the free will and the acts springing therefrom more than was sufficient, and taught that men are justified before god by philosophic or civil righteousness (which we also confess to be subject to reason, and in a measure, within our power), they could not see the inner uncleanness of the nature of men. for this cannot be judged except from the word of god, of which the scholastics, in their discussions, do not frequently treat. these were the reasons why, in the description of original sin, we made mention of concupiscence also, and denied to man's natural strength the fear of god and trust in him. for we wished to indicate that original sin contains also these diseases, namely, ignorance of god, contempt for god, the being destitute of the fear of god and trust in him, inability to love god. these are the chief faults of human nature, conflicting especially with the first table of the decalog. neither have we said anything new. the ancient definition understood aright expresses precisely the same thing when it says: "original sin is the absence of original righteousness" [a lack of the first purity and righteousness in paradise]. but what is righteousness? here the scholastics wrangle about dialectic questions, they do not explain what original righteousness is. now, in the scriptures, righteousness comprises not only the second table of the decalog [regarding good works in serving our fellow-man], but the first also, which teaches concerning the fear of god, concerning faith, concerning the love of god. therefore original righteousness was to embrace not only an even temperament of the bodily qualities [perfect health and, in all respects, pure blood, unimpaired powers of the body, as they contend], but also these gifts, namely, a quite certain knowledge of god, fear of god, confidence in god, or certainly the rectitude and power to yield these affections [but the greatest feature in that noble first creature was a bright light in the heart to know god and his work, etc.]. and scripture testifies to this, when it says, gen. , , that man was fashioned in the image and likeness of god. what else is this than that there were embodied in man such wisdom and righteousness as apprehended god, and in which god was reflected, i.e., to man there were given the gifts of the knowledge of god, the fear of god, confidence in god, and the like? for thus irenaeus and ambrose interpret the likeness to god, the latter of whom not only says many things to this effect, but especially declares: that soul is not, therefore, in the image of god, in which god is not at all times. and paul shows in the epistles to the ephesians, , , and colossians, , , that the image of god is the knowledge of god, righteousness, and truth. nor does longobard fear to say that original righteousness is the very likeness to god which god implanted in man. we recount the opinions of the ancients, which in no way interfere with augustine's interpretation of the image. therefore the ancient definition, when it says that sin is the lack of righteousness, not only denies obedience with respect to man's lower powers [that man is not only corrupt in his body and its meanest and lowest faculties], but also denies the knowledge of god, confidence in god, the fear and love of god, or certainly the power to produce these affections [the light in the heart which creates a love and desire for these matters]. for even the theologians themselves teach in their schools that these are not produced without certain gifts and the aid of grace. in order that the matter may be understood, we term these very gifts the knowledge of god, and fear and confidence in god. from these facts it appears that the ancient definition says precisely the same thing that we say, denying fear and confidence toward god, to wit, not only the acts, but also the gifts and power to produce these acts [that we have no good heart toward god, which truly loves god, not only that we are unable to do or achieve any perfectly good work]. of the same import is the definition which occurs in the writings of augustine, who is accustomed to define original sin as concupiscence [wicked desire]. for he means that when righteousness had been lost, concupiscence came in its place. for inasmuch as diseased nature cannot fear and love god and believe god, it seeks and loves carnal things. god's judgment it either contemns when at ease, or hates, when thoroughly terrified. thus augustine includes both the defect and the vicious habit which has come in its place. nor indeed is concupiscence only a corruption of the qualities of the body, but also, in the higher powers, a vicious turning to carnal things. nor do those persons see what they say who ascribe to man at the same time concupiscence that is not entirely destroyed by the holy ghost, and love to god above all things. we, therefore, have been right in expressing, in our description of original sin, both namely, these defects: the not being able to believe god, the not being able to fear and love god; and, likewise: the having concupiscence, which seeks carnal things contrary to god's word, i.e., seeks not only the pleasure of the body, but also carnal wisdom and righteousness, and, contemning god, trusts in these as god things. nor only the ancients [like augustine and others], but also the more recent [teachers and scholastics], at least the wiser ones among them, teach that original sin is at the same time truly these namely, the defects which i have recounted and concupiscence. for thomas says thus: original sin comprehends the loss of original righteousness, and with this an inordinate disposition of the parts of the soul; whence it is not pure loss, but a corrupt habit [something positive]. and bonaventura: when the question is asked, what is original sin? the correct answer is, that it is immoderate [unchecked] concupiscence. the correct answer is also, that it is want of the righteousness that is due. and in one of these replies the other is included. the same is the opinion of hugo, when he says that original sin is ignorance in the mind and concupiscence in the flesh. for he thereby indicates that when we are born, we bring with us ignorance of god unbelief, distrust, contempt, and hatred of god. for when he mentions ignorance, he includes these. and these opinions [even of the most recent teachers] also agree with scripture. for paul sometimes expressly calls it a defect [a lack of divine light], as cor. , : the natural man receiveth not the things of the spirit of god. in another place, rom. , , he calls it concupiscence working in our members to bring forth fruit unto death. we could cite more passages relating to both parts, but in regard to a manifest fact there is no need of testimonies. and the intelligent reader will readily be able to decide that to be without the fear of god and without faith are more than actual guilt. for they are abiding defects in our unrenewed nature. in reference to original sin we therefore hold nothing differing either from scripture or from the church catholic, but cleanse from corruptions and restore to light most important declarations of scripture and of the fathers, that had been covered over by the sophistical controversies of modern theologians. for it is manifest from the subject itself that modern theologians have not noticed what the fathers meant when they spake of defect [lack of original righteousness]. but the knowledge of original sin is necessary. for the magnitude of the grace of christ cannot be understood [no one can heartily long and have a desire for christ for the inexpressibly great treasure of divine favor and grace which the gospel offers], unless our diseases be recognized. [as christ says matt. , ; mark , : they that are whole need not a physician.] the entire righteousness of man is mere hypocrisy [and abomination] before god, unless we acknowledge that our heart is naturally destitute of love, fear, and confidence in god [that we are miserable sinners who are in disgrace with god]. for this reason the prophet jeremiah, , , says: after that i was instructed, i smote upon my thigh. likewise ps. , : i said in my haste, all men are liars, i.e., not thinking aright concerning god. here our adversaries inveigh against luther also because he wrote that, "original sin remains after baptism." they add that this article was justly condemned by leo x. but his imperial majesty will find on this point a manifest slander. for our adversaries know in what sense luther intended this remark that original sin remains after baptism. he always wrote thus, namely, that baptism removes the guilt of original sin, although the material, as they call it, of the sin, i.e., concupiscence, remains. he also added in reference to the material that the holy ghost, given through baptism, begins to mortify the concupiscence, and creates new movements [a new light, a new sense and spirit] in man. in the same manner, augustine also speaks who says: sin is remitted in baptism, not in such a manner that it no longer exists, but so that it is not imputed. here he confesses openly that sin exists, i.e., that it remains although it is not imputed. and this judgment was so agreeable to those who succeeded him that it was recited also in the decrees. also against julian, augustine says: the law, which is in the members, has been annulled by spiritual regeneration, and remains in the mortal flesh. it has been annulled because the guilt has been remitted in the sacrament, by which believers are born again; but it remains, because it produces desires against which believers contend. our adversaries know that luther believes and teaches thus, and while they cannot reject the matter, they nevertheless pervert his words, in order by this artifice to crush an innocent man. but they contend that concupiscence is a penalty, and not a sin [a burden and imposed penalty, and is not such a sin as is subject to death and condemnation]. luther maintains that it is a sin. it has been said above that augustine defines original sin as concupiscence. if there be anything disadvantageous in this opinion, let them quarrel with augustine. besides paul says, rom. , . : i had not known lust (concupiscence), except the law had said, thou shalt not covet. likewise: 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. these testimonies can be overthrown by no sophistry. [all devils, all men cannot overthrow them.] for they clearly call concupiscence sin, which, nevertheless, is not imputed to those who are in christ although by nature it is a matter worthy of death where it is not forgiven. thus, beyond all controversy, the fathers believe. for augustine, in a long discussion refutes the opinion of those who thought that concupiscence in man is not a fault but an adiaphoron, as color of the body or ill health is said to be an adiaphoron [as to have a black or a white body is neither good nor evil]. but if the adversaries will contend that the fomes [or evil inclination] is an adiaphoron, not only many passages of scripture but simply the entire church [and all the fathers] will contradict them. for [even if not entire consent, but only the inclination and desire be there] who ever dared to say that these matters, even though perfect agreement could not be attained, were adiaphora, namely, to doubt concerning god's wrath,: concerning god's grace, concerning god's word, to be angry at the judgments of god, to be provoked because god does not at once deliver one from afflictions, to murmur because the wicked enjoy a better fortune than the good, to be urged on by wrath, lust, the desire for glory, wealth, etc.? and yet godly men acknowledge these in themselves, as appears in the psalms and the prophets. [for all tried, christian hearts know, alas! that these evils are wrapped up in man's skin, namely to esteem money, goods, and all other matters more highly than god, and to spend our lives in security; again, that after the manner of our carnal security we always imagine that god's wrath against sin is not as serious and great as it verily is. again, that we murmur against the doing and will of god, when he does not succor us speedily in our tribulations, and arranges our affairs to please us. again, we experience every day that it hurts us to see wicked people in good fortune in this world, as david and all the saints have complained. over and above this, all men feel that their hearts are easily inflamed, now with ambition, now with anger and wrath, now with lewdness.] but in the schools they transferred hither from philosophy notions entirely different, that, because of passions, we are neither good nor evil, we are neither deserving of praise nor blame. likewise, that nothing is sin, unless it be voluntary [inner desires and thoughts are not sins, if i do not altogether consent thereto]. these notions were expressed among philosophers with respect to civil righteousness, and not with respect to god's judgment. [for there it is true, as the jurists say, l. cogitationis, thoughts are exempt from custom and punishment. but god searches the hearts; in god's court and judgment it is different.] with no greater prudence they add also other notions, such as, that [god's creature and] nature is not [cannot in itself be] evil. in its proper place we do not censure this; but it is not right to twist it into an extenuation of original sin. and, nevertheless, these notions are read in the works of scholastics, who inappropriately mingle philosophy or civil doctrine concerning ethics with the gospel. nor were these matters only disputed in the schools, but, as is usually the case, were carried from the schools to the people. and these persuasions [godless, erroneous, dangerous, harmful teachings] prevailed, and nourished confidence in human strength, and suppressed the knowledge of christ's grace. therefore, luther wishing to declare the magnitude of original sin and of human infirmity [what a grievous mortal guilt original sin is in the sight of god], taught that these remnants of original sin [after baptism] are not, by their own nature, adiaphora in man, but that, for their non-imputation, they need the grace of christ and, likewise for their mortification, the holy ghost. although the scholastics extenuate both sin and punishment when they teach that man by his own strength, can fulfil the commandments of god; in genesis the punishment, imposed on account of original sin, is described otherwise. for there human nature is subjected not only to death and other bodily evils, but also to the kingdom of the devil. for there, gen. , , this fearful sentence is proclaimed: i will put enmity between thee and the woman, and between thy seed and her seed. the defects and the concupiscence are punishments and sins. death and other bodily evils and the dominion of the devil, are properly punishments. for human nature has been delivered into slavery, and is held captive by the devil, who infatuates it with wicked opinions and errors, and impels it to sins of every kind. but just as the devil cannot be conquered except by the aid of christ, so by our own strength we cannot free ourselves from this slavery. even the history of the world shows how great is the power of the devil's kingdom. the world is full of blasphemies against god and of wicked opinions, and the devil keeps entangled in these bands those who are wise and righteous [many hypocrites who appear holy] in the sight of the world. in other persons grosser vices manifest themselves. but since christ was given to us to remove both these sins and these punishments, and to destroy the kingdom of the devil, sin and death, it will not be possible to recognize the benefits of christ unless we understand our evils. for this reason our preachers have diligently taught concerning these subjects, and have delivered nothing that is new but have set forth holy scripture and the judgments of the holy fathers. we think that this will satisfy his imperial majesty concerning the puerile and trivial sophistry with which the adversaries have perverted our article. for we know that we believe aright and in harmony with the church catholic of christ. but if the adversaries will renew this controversy, there will be no want among us of those who will reply and defend the truth. for in this case our adversaries, to a great extent, do not understand what they say. they often speak what is contradictory, and neither explain correctly and logically that which is essential to [i.e., that which is or is not properly of the essence of] original sin, nor what they call defects. but we have been unwilling at this place to examine their contests with any very great subtlety. we have thought it worth while only to recite, in customary and well-known words, the belief of the holy fathers, which we also follow. part article iii: _of christ._ the third article the adversaries approve, in which we confess that there are in christ two natures, namely, a human nature, assumed by the word into the unity of his person; and that the same christ suffered and died to reconcile the father to us; and that he was raised again to reign, and to justify and sanctify believers, etc., according to the apostles' creed and the nicene creed. article iv (ii): _of justification._ in the fourth, fifth, sixth, and, below, in the twentieth article, they condemn us, for teaching that men obtain remission of sins, not because of their own merits, but freely for christ's sake, through faith in christ. [they reject quite stubbornly both these statements. ] for they condemn us both for denying that men obtain remission of sins because of their own merits, and for affirming that, through faith, men obtain remission of sins, and through faith in christ are justified. but since in this controversy the chief topic of christian doctrine is treated, which, understood aright, illumines and amplifies the honor of christ [which is of especial service for the clear, correct understanding of the entire holy scriptures, and alone shows the way to the unspeakable treasure and right knowledge of christ, and alone opens the door to the entire bible], and brings necessary and most abundant consolation to devout consciences, we ask his imperial majesty to hear us with forbearance in regard to matters of such importance. for since the adversaries understand neither what the remission of sins, nor what faith, nor what grace, nor what righteousness is, they sadly corrupt this topic, and obscure the glory and benefits of christ and rob devout consciences of the consolations offered in christ. but that we may strengthen the position of our confession, and also remove the charges which the adversaries advance against us, certain things are to be premised in the beginning, in order that the sources of both kinds of doctrine, i. e., both that of our adversaries and our own, may be known. all scripture ought to be distributed into these two principal topics, the law and the promises. for in some places it presents the law, and in others the promise concerning christ, namely, either when [in the old testament] it promises that christ will come, and offers, for his sake, the remission of sins justification, and life eternal, or when, in the gospel [in the new testament], christ himself, since he has appeared, promises the remission of sins, justification, and life eternal. moreover, in this discussion, by law we designate the ten commandments, wherever they are read in the scriptures. of the ceremonies and judicial laws of moses we say nothing at present. of these two parts the adversaries select the law, because human reason naturally understands, in some way, the law (for it has the same judgment divinely written in the mind); [the natural law agrees with the law of moses, or the ten commandments] and by the law they seek the remission of sins and justification. now, the decalog requires not only outward civil works, which reason can in some way produce, but it also requires other things placed far above reason, namely, truly to fear god, truly to love god, truly to call upon god, truly to be convinced that god hears us, and to expect the aid of god in death and in all afflictions; finally, it requires obedience to god, in death and all afflictions, so that we may not flee from these, or refuse them when god imposes them. here the scholastics, having followed the philosophers, teach only a righteousness of reason, namely, civil works, and fabricate besides that without the holy ghost reason can love god above all things. for, as long as the human mind is at ease, and does not feel the wrath or judgment of god, it can imagine that it wishes to love god, that it wishes to do good for god's sake. [but it is sheer hypocrisy. ] in this manner they teach that men merit the remission of sins by doing what is in them, i.e., if reason, grieving over sin, elicit an act of love to god, or for god's sake be active in that which is good. and because this opinion naturally flatters men, it has brought forth and multiplied in the church many services, monastic vows, abuses of the mass; and, with this opinion the one has, in the course of time, devised this act of worship and observances, the other that. and in order that they might nourish and increase confidence in such works, they have affirmed that god necessarily gives grace to one thus working, by the necessity not of constraint, but of immutability [not that he is constrained, but that this is the order which god will not transgress or alter]. in this opinion there are many great and pernicious errors, which it would be tedious to enumerate. let the discreet reader think only of this: if this be christian righteousness, what difference is there between philosophy and the doctrine of christ? if we merit the remission of sins by these elicit acts [that spring from our mind], of what benefit is christ? if we can be justified by reason and the works of reason, wherefore is there need of christ or regeneration [as peter declares, pet. , ff.]? and from these opinions the matter has now come to such a pass that many ridicule us because we teach that an other than the philosophic righteousness must be sought after. [alas! it has come to this, that even great theologians at louvain, paris, etc., have known nothing of any other godliness or righteousness (although every letter and syllable in paul teaches otherwise) than the godliness which philosophers teach. and although we ought to regard this as a strange teaching, and ought to ridicule it, they rather ridicule us, yea, make a jest of paul himself.] we have heard that some, after setting aside the gospel, have, instead of a sermon, explained the ethics of aristotle. [i myself have heard a great preacher who did not mention christ and the gospel, and preached the ethics of aristotle. is this not a childish, foolish way to preach to christians?] nor did such men err if those things are true which the adversaries defend [if the doctrine of the adversaries be true, the ethics is a precious book of sermons, and a fine new bible]. for aristotle wrote concerning civil morals so learnedly that nothing further concerning this need be demanded. we see books extant in which certain sayings of christ are compared with the sayings of socrates, zeno, and others, as though christ had come for the purpose of delivering certain laws through which we might merit the remission of sins, as though we did not receive this gratuitously, because of his merits. therefore, if we here receive the doctrine of the adversaries, that by the works of reason we merit the remission of sins and justification, there will be no difference between philosophic, or certainly pharisaic, and christian righteousness. although the adversaries, not to pass by christ altogether, require a knowledge of the history concerning christ, and ascribe to him that it is his merit that a habit is given us, or, as they say, _prima gratia_, "first grace," which they understand as a habit, inclining us the more readily to love god; yet what they ascribe to this habit is of little importance [is a feeble, paltry, small, poor operation, that would be ascribed to christ], because they imagine that the acts of the will are of the same kind before and after this habit. they imagine that the will can love god; but nevertheless this habit stimulates it to do the same the more cheerfully. and they bid us first merit this habit by preceding merits; then they bid us merit by the works of the law an increase of this habit and life eternal. thus they bury christ, so that men may not avail themselves of him as a mediator, and believe that for his sake they freely receive remission of sins and reconciliation, but may dream that by their own fulfilment of the law they merit the remission of sins, and that by their own fulfilment of the law they are accounted righteous before god; while, nevertheless, the law is never satisfied, since reason does nothing except certain civil works, and, in the mean time neither [in the heart] fears god, nor truly believes that god cares for it. and although they speak of this habit, yet, without the righteousness of faith, neither the love of god can exist in man, nor can it be understood what the love of god is. their feigning a distinction between _meritum congrui_ and _meritum condigni_ [due merit and true, complete merit] is only an artifice in order not to appear openly to pelagianize, for, if god necessarily gives grace for the _meritum congrui_ [due merit], it is no longer _meritum congrui_, but _meritum condigni_ [a true duty and complete merit]. but they do not know what they are saying. after this habit of love [is there], they imagine that man can acquire _merit de condigno_. and yet they bid us doubt whether there be a habit present. how, therefore, do they know whether they acquire merit _de congruo_ or _de condigno_ [in full, or half]? but this whole matter was fabricated by idle men [but, good god! these are mere inane ideas and dreams of idle, wretched, inexperienced men who do not much reduce the bible to practise], who did not know how the remission of sins occurs, and how, in the judgment of god and terrors of conscience, trust in works is driven out of us. secure hypocrites always judge that they acquire _merit de condigno_, whether the habit be present or be not present, because men naturally trust in their own righteousness, but terrified consciences waver and hesitate, and then seek and accumulate other works in order to find rest. such consciences never think that they acquire merit _de condigno_, and they rush into despair unless they hear, in addition to the doctrine of the law, the gospel concerning the gratuitous remission of sins and the righteousness of faith. [thus some stories are told that when the barefooted monks had in vain praised their order and good works to some good consciences in the hour of death, they at last had to be silent concerning their order and st. franciscus, and to say: "dear man, christ has died for you." this revived and refreshed in trouble, and alone gave peace and comfort.] thus the adversaries teach nothing but the righteousness of reason, or certainly of the law, upon which they look just as the jews upon the veiled face of moses, and, in secure hypocrites who think that they satisfy the law, they excite presumption and empty confidence in works [they place men on a sand foundation, their own works] and contempt of the grace of christ. on the contrary, they drive timid consciences to despair, which, laboring with doubt, never can experience what faith is, and how efficacious it is; thus, at last they utterly despair. now, we think concerning the righteousness of reason thus, namely, that god requires it, and that, because of god's commandment, the honorable works which the decalog commands must necessarily be performed, according to the passage gal. , : the law was our schoolmaster; likewise tim. , : the law is made for the ungodly. for god wishes those who are carnal [gross sinners] to be restrained by civil discipline, and to maintain this, he has given laws, letters, doctrine, magistrates, penalties. and this righteousness reason, by its own strength, can, to a certain extent, work, although it is often overcome by natural weakness, and by the devil impelling it to manifest crimes. now, although we cheerfully assign this righteousness of reason the praises that are due it (for this corrupt nature has no greater good [in this life and in a worldly nature, nothing is ever better than uprightness and virtue], and aristotle says aright: neither the evening star nor the morning star is more beautiful than righteousness, and god also honors it with bodily rewards), yet it ought not to be praised with reproach to christ. for it is false [i thus conclude, and am certain that it is a fiction, and not true] that we merit the remission of sins by our works. false also is this, that men are accounted righteous before god because of the righteousness of reason [works and external piety]. false also is this that reason, by its own strength, is able to love god above all things, and to fulfil god's law, namely, truly to fear god to be truly confident that god hears prayer, to be willing to obey god in death and other dispensations of god, not to covet what belongs to others, etc.; although reason can work civil works. false also and dishonoring christ is this, that men do not sin who, without grace, do the commandments of god [who keep the commandments of god merely in an external manner, without the spirit and grace in their hearts]. we have testimonies for this our belief, not only from the scriptures, but also from the fathers. for in opposition to the pelagians, augustine contends at great length that grace is not given because of our merits. and in _de natura et gratia_ he says: if natural ability, through the free will, suffice both for learning to know how one ought to live and for living aright, then christ has died in vain, then the offense of the cross is made void. why may i not also here cry out? yea i will cry out, and, with christian grief, will chide them: christ has become of no effect unto you whosoever of you are justified by the law; ye are fallen from grace. gal. , ; cf. , . for they, being ignorant of god's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of god. for christ is the end of the law for righteousness to every one that believeth. rom. . . and john , : if the son therefore shall make you free, ye shall be free indeed. therefore by reason we cannot be freed from sins and merit the remission of sins. and in john , it is written: except a man be born of water and of the spirit, he cannot enter into the kingdom of god. but if it is necessary to be born again of the holy ghost the righteousness of reason does not justify us before god, and does not fulfil the law, rom. , : all have come short of the glory of god, i.e., are destitute of the wisdom and righteousness of god, which acknowledges and glorifies god. likewise rom. , . : the carnal mind is enmity against god; for it is not subject to the law of god, neither indeed can be. so then they that are in the flesh cannot please god. these testimonies are so manifest that, to use the words of augustine which he employed in this case, they do not need an acute understanding, but only an attentive hearer. if the carnal mind is enmity against god, the flesh certainly does not love god; if it cannot be subject to the law of god, it cannot love god. if the carnal mind is enmity against god, the flesh sins even when we do external civil works. if it cannot be subject to the law of god, it certainly sins even when, according to human judgment, it possesses deeds that are excellent and worthy of praise. the adversaries consider only the precepts of the second table which contain civil righteousness that reason understands. content with this, they think that they satisfy the law of god. in the mean time they do not see the first table which commands that we love god, that we declare as certain that god is angry with sin, that we truly fear god, that we declare as certain that god hears prayer. but the human heart without the holy ghost either in security despises god's judgment, or in punishment flees from, and hates, god when he judges. therefore it does not obey the first table. since, therefore, contempt of god, and doubt concerning the word of god and concerning the threats and promises, inhere in human nature, men truly sin, even when, without the holy ghost, they do virtuous works, because they do them with a wicked heart, according to rom. , : whatsoever is not of faith is sin. for such persons perform their works with contempt of god, just as epicurus does not believe that god cares for him, or that he is regarded or heard by god. this contempt vitiates works seemingly virtuous, because god judges the heart. lastly, it was very foolish for the adversaries to write that men who are under eternal wrath merit the remission of sins by an act of love, which springs from their mind, since it is impossible to love god, unless the remission of sins be apprehended first by faith. for the heart, truly feeling that god is angry, cannot love god, unless he be shown to have been reconciled. as long as he terrifies us, and seems to cast us into eternal death, human nature is not able to take courage, so as to love a wrathful, judging, and punishing god [poor, weak nature must lose heart and courage, and must tremble before such great wrath, which so fearfully terrifies and punishes, and can never feel a spark of love before god himself comforts]. it is easy for idle men to feign such dreams concerning love as, that a person guilty of mortal sin can love god above all things, because they do not feel what the wrath or judgment of god is. but in agony of conscience and in conflicts [with satan] conscience experiences the emptiness of these philosophical speculations. paul says, rom. , : the law worketh wrath. he does not say that by the law men merit the remission of sins. for the law always accuses and terrifies consciences. therefore it does not justify, because conscience terrified by the law flees from the judgment of god. therefore they err who trust that by the law, by their own works, they merit the remission of sins. it is sufficient for us to have said these things concerning the righteousness of reason or of the law, which the adversaries teach. for after a while, when we will declare our belief concerning the righteousness of faith, the subject itself will compel us to adduce more testimonies, which also will be of service in overthrowing the errors of the adversaries which we have thus far reviewed. because, therefore, men by their own strength cannot fulfil the law of god, and all are under sin, and subject to eternal wrath and death, on this account we cannot be freed by the law from sin and be justified but the promise of the remission of sins and of justification has been given us for christ's sake, who was given for us in order that he might make satisfaction for the sins of the world, and has been appointed as the [only] mediator and propitiator. and this promise has not the condition of our merits [it does not read thus: through christ you have grace salvation, etc., if you merit it], but freely offers the remission of sins and justification, as paul says, rom. , : if it be of works, then is it no more grace. and in another place, rom. , : the righteousness of god without the law is manifested, i.e., the remission of sins is freely offered. nor does reconciliation depend upon our merits. because, if the remission of sins were to depend upon our merits, and reconciliation were from the law, it would be useless. for, as we do not fulfil the law, it would also follow that we would never obtain the promise of reconciliation. thus paul reasons, rom. , : for if they which are of the law be heirs, faith is made void, and the promise made of none effect. for if the promise would require the condition of our merits and the law, which we never fulfil, it would follow that the promise would be useless. but since justification is obtained through the free promise, it follows that we cannot justify ourselves. otherwise, wherefore would there be need to promise? [and why should paul so highly extol and praise grace?] for since the promise cannot be received except by faith, the gospel, which is properly the promise of the remission of sins and of justification for christ's sake, proclaims the righteousness of faith in christ, which the law does not teach. nor is this the righteousness of the law. for the law requires of us our works and our perfection. but the gospel freely offers, for christ's sake, to us, who have been vanquished by sin and death, reconciliation, which is received, not by works, but by faith alone. this faith brings to god not confidence in one's own merits, but only confidence in the promise, or the mercy promised in christ. this special faith, therefore, by which an individual believes that for christ's sake his sins are remitted him, and that for christ's sake god is reconciled and propitious, obtains remission of sins and justifies us. and because in repentance, i.e. in terrors, it comforts and encourages hearts it regenerates us, and brings the holy ghost that then we may be able to fulfil god's law, namely, to love god, truly to fear god, truly to be confident that god hears prayer, and to obey god in all afflictions; it mortifies concupiscence, etc. thus, because faith, which freely receives the remission of sins, sets christ, the mediator and propitiator, against god's wrath, it does not present our merits or our love [which would be tossed aside like a little feather by a hurricane]. this faith is the true knowledge of christ, and avails itself of the benefits of christ, and regenerates hearts, and precedes the fulfilling of the law. and of this faith not a syllable exists in the doctrine of our adversaries. hence we find fault with the adversaries, equally because they teach only the righteousness of the law and because they do not teach the righteousness of the gospel, which proclaims the righteousness of faith in christ. part _what is justifying faith?_ the adversaries feign that faith is only a knowledge of the history, and therefore teach that it can coexist with mortal sin. hence they say nothing concerning faith, by which paul so frequently says that men are justified, because those who are accounted righteous before god do not live in mortal sin. but that faith which justifies is not merely a knowledge of history, [not merely this, that i know the stories of christ's birth, suffering, etc. (that even the devils know, )] but it is to assent to the promise of god, in which for christ's sake, the remission of sins and justification are freely offered. [it is the certainty or the certain trust in the heart, when, with my whole heart, i regard the promises of god as certain and true, through which there are offered me, without my merit, the forgiveness of sins, grace, and all salvation, through christ the mediator.] and that no one may suppose that it is mere knowledge we will add further: it is to wish and to receive the offered promise of the remission of sins and of justification. [faith is that my whole heart takes to itself this treasure. it is not my doing, not my presenting or giving, not my work or preparation, but that a heart comforts itself, and is perfectly confident with respect to this, namely, that god makes a present and gift to us, and not we to him, that he sheds upon us every treasure of grace in christ.] and the difference between this faith and the righteousness of the law can be easily discerned. faith is the _latreia_ [divine service], which receives the benefits offered by god; the righteousness of the law is the _latreia_ [divine service] which offers to god our merits. by faith god wishes to be worshiped in this way, that we receive from him those things which he promises and offers. now, that faith signifies, not only a knowledge of the history, but such faith as assents to the promise, paul plainly testifies when he says, rom. , : therefore it is of faith, to the end the promise might be sure. for he judges that the promise cannot be received unless by faith. wherefore he puts them together as things that belong to one another, and connects promise and faith. [there paul fastens and binds together these two, thus: wherever there is a promise faith is required and conversely, wherever faith is required there must be a promise.] although it will be easy to decide what faith is if we consider the creed where this article certainly stands: the forgiveness of sins. therefore it is not enough to believe that christ was born, suffered, was raised again, unless we add also this article, which is the purpose of the history: the forgiveness of sins. to this article the rest must be referred, namely, that for christ's sake, and not for the sake of our merits, forgiveness of sins is given us. for what need was there that christ was given for our sins if for our sins our merits can make satisfaction? as often, therefore, as we speak of justifying faith, we must keep in mind that these three objects concur: the promise, and that, too, gratuitous, and the merits of christ, as the price and propitiation. the promise is received by faith; the "gratuitous" excludes our merits, and signifies that the benefit is offered only through mercy; the merits of christ are the price, because there must be a certain propitiation for our sins. scripture frequently implores mercy, and the holy fathers often say that we are saved by mercy. as often, therefore, as mention is made of mercy, we must keep in mind that faith is there required, which receives the promise of mercy. and, again, as often as we speak of faith, we wish an object to be understood, namely, the promised mercy. for faith justifies and saves, not on the ground that it is a work in itself worthy, but only because it receives the promised mercy. and throughout the prophets and the psalms this worship, this _latreia_, is highly praised, although the law does not teach the gratuitous remission of sins. but the fathers knew the promise concerning christ that god for christ's sake wished to remit sins. therefore, since they understood that christ would be the price for our sins, they knew that our works are not a price for so great a matter [could not pay so great a debt]. accordingly, they received gratuitous mercy and remission of sins by faith, just as the saints in the new testament. here belong those frequent repetitions concerning mercy and faith, in the psalms and the prophets, as this, ps. , sq.: if thou lord, shouldest mark iniquities, o lord, who shall stand? here david confesses his sins and does not recount his merits. he adds; but there is forgiveness with thee. here he comforts himself by his trust in god's mercy, and he cites the promise: my soul doth wait and in his word do i hope, i.e., because thou hast promised the remission of sins, i am sustained by this thy promise. therefore the fathers also were justified, not by the law but by the promise and faith. and it is amazing that the adversaries extenuate faith to such a degree, although they see that it is everywhere praised as an eminent service, as in ps. , : call upon me in the day of trouble: i will deliver thee. thus god wishes himself to be known, thus he wishes himself to be worshiped, that from him we receive benefits, and receive them, too, because of his mercy, and not because of our merits. this is the richest consolation in all afflictions [physical or spiritual, in life or in death as all godly persons know]. and such consolations the adversaries abolish when they extenuate and disparage faith, and teach only that by means of works and merits men treat with god [that we treat with god, the great majesty, by means of our miserable, beggarly works and merits]. part _that faith in christ justifies._ in the first place, lest any one may think that we speak concerning an idle knowledge of the history, we must declare how faith is obtained [how the heart begins to believe]. afterward we will show both that it justifies, and how this ought to be understood, and we will explain the objections of the adversaries. christ, in the last chapter of luke , , commands that repentance and remission of sins should be preached in his name. for the gospel convicts all men that they are under sin, that they all are subject to eternal wrath and death, and offers for christ's sake remission of sin and justification, which is received by faith. the preaching of repentance, which accuses us, terrifies consciences with true and grave terrors. [for the preaching of repentance, or this declaration of the gospel: amend your lives! repent! when it truly penetrates the heart, terrifies the conscience, and is no jest, but a great terror, in which the conscience feels its misery and sin and the wrath of god.] in these, hearts ought again to receive consolation. this happens if they believe the promise of christ, that for his sake we have remission of sins. this faith, encouraging and consoling in these fears, receives remission of sins, justifies and quickens. for this consolation is a new and spiritual life [a new birth and a new life]. these things are plain and clear, and can be understood by the pious, and have testimonies of the church [as is to be seen in the conversion of paul and augustine]. the adversaries nowhere can say how the holy ghost is given. they imagine that the sacraments confer the holy ghost _ex opere operato_, without a good emotion in the recipient, as though, indeed, the gift of the holy ghost were an idle matter. but since we speak of such faith as is not an idle thought, but of that which liberates from death and produces a new life in hearts [which is such a new light, life, and force in the heart as to renew our heart, mind, and spirit, makes new men of us and new creatures,] and is the work of the holy ghost; this does not coexist with mortal sin [for how can light and darkness coexist?], but as long as it is present, produces good fruits as we will say after a while. for concerning the conversion of the wicked, or concerning the mode of regeneration, what can be said that is more simple and more clear? let them, from so great an array of writers, adduce a single commentary upon the sententiae that speaks of the mode of regeneration. when they speak of the habit of love, they imagine that men merit it through works and they do not teach that it is received through the word, precisely as also the anabaptists teach at this time. but god cannot be treated with, god cannot be apprehended, except through the word. accordingly, justification occurs through the word, just as paul says, rom. , : the gospel is the power of god unto salvation to every one that believeth. likewise , : faith cometh by hearing. and proof can be derived even from this that faith justifies, because, if justification occurs only through the word, and the word is apprehended only by faith, it follows that faith justifies. but there are other and more important reasons. we have said these things thus far in order that we might show the mode of regeneration, and that the nature of faith [what is, or is not, faith], concerning which we speak, might be understood. now we will show that faith [and nothing else] justifies. here, in the first place readers must be admonished of this, that just as it is necessary to maintain this sentence: christ is mediator, so is it necessary to defend that faith justifies, [without works]. for how will christ be mediator if in justification we do not use him as mediator; if we do not hold that for his sake we are accounted righteous? but to believe is to trust in the merits of christ, that for his sake god certainly wishes to be reconciled with us. likewise, just as we ought to maintain that, apart from the law, the promise of christ is necessary, so also is it needful to maintain that faith justifies. [for the law does not preach the forgiveness of sin by grace.] for the law cannot be performed unless the holy ghost be first received. it is, therefore, needful to maintain that the promise of christ is necessary. but this cannot be received except by faith. therefore, those who deny that faith justifies, teach nothing but the law, both christ and the gospel being set aside. but when it is said that faith justifies, some perhaps understand it of the beginning, namely, that faith is the beginning of justification or preparation for justification, so that not faith itself is that through which we are accepted by god, but the works which follow; and they dream, accordingly, that faith is highly praised, because it is the beginning. for great is the importance of the beginning, as they commonly say, _archae aemioy pantos_, the beginning is half of everything; just as if one would say that grammar makes the teachers of all arts, because it prepares for other arts, although in fact it is his own art that renders every one an artist. we do not believe thus concerning faith, but we maintain this, that properly and truly, by faith itself, we are for christ's sake accounted righteous, or are acceptable to god. and because "to be justified" means that out of unjust men just men are made, or born again, it means also that they are pronounced or accounted just. for scripture speaks in both ways. [the term "to be justified" is used in two ways: to denote, being converted or regenerated; again, being accounted righteous.] accordingly we wish first to show this, that faith alone makes of an unjust, a just man, i.e., receives remission of sins. the particle alone offends some, although even paul says, rom. , : we conclude that a man is justified by faith, without the deeds of the law. again, eph. , : it is the gift of god; not of works, lest any man should boast. again, rom. , : being justified freely. if the exclusive alone displeases, let them remove from paul also the exclusives freely, not of works, it is the gift, etc. for these also are [very strong] exclusives. it is, however, the opinion of merit that we exclude. we do not exclude the word or sacraments, as the adversaries falsely charge us. for we have said above that faith is conceived from the word, and we honor the ministry of the word in the highest degree. love also and works must follow faith. wherefore, they are not excluded so as not to follow, but confidence in the merit of love or of works is excluded in justification. and this we will clearly show. part _that we obtain remission of sins by faith alone in christ._ we think that even the adversaries acknowledge that, in justification, the remission of sins is necessary first. for we all are under sin. wherefore we reason thus:-to attain the remission of sins is to be justified, according to ps. , : blessed is he whose transgression is forgiven. by faith alone in christ, not through love, not because of love or works, do we acquire the remission of sins, although love follows faith. therefore by faith alone we are justified, understanding justification as the making of a righteous man out of an unrighteous, or that he be regenerated. it will thus become easy to declare the minor premise [that we obtain forgiveness of sin by faith, not by love] if we know how the remission of sins occurs. the adversaries with great indifference dispute whether the remission of sins and the infusion of grace are the same change [whether they are one change or two]. being idle men, they did not know what to answer [cannot speak at all on this subject]. in the remission of sins, the terrors of sin and of eternal death, in the heart, must be overcome, as paul testifies, cor. , sq.: the sting of death is sin, and the strength of sin is the law. but thanks be to god, which giveth us the victory through our lord jesus christ. that is, sin terrifies consciences, this occurs through the law, which shows the wrath of god against sin; but we gain the victory through christ. how? by faith, when we comfort ourselves by confidence in the mercy promised for christ's sake. thus, therefore we prove the minor proposition. the wrath of god cannot be appeased if we set against it our own works, because christ has been set forth as a propitiator, so that, for his sake, the father may become reconciled to us. but christ is not apprehended as a mediator except by faith. therefore, by faith alone we obtain remission of sins when we comfort our hearts with confidence in the mercy promised for christ's sake. likewise paul, rom. , , says: by whom also we have access, and adds, by faith. thus, therefore, we are reconciled to the father, and receive remission of sins when we are comforted with confidence in the mercy promised for christ's sake. the adversaries regard christ as mediator and propitiator for this reason, namely, that he has merited the habit of love; they do not urge us to use him now as mediator, but, as though christ were altogether buried, they imagine that we have access through our own works, and, through these, merit this habit and afterwards, by this love, come to god. is not this to bury christ altogether, and to take away the entire doctrine of faith? paul, on the contrary, teaches that we have access, i.e., reconciliation, through christ. and to show how this occurs, he adds that we have access by faith. by faith, therefore, for christ's sake, we receive remission of sins. we cannot set our own love and our own works over against god's wrath. secondly. it is certain that sins are forgiven for the sake of christ, as propitiator, rom. , : whom god hath set forth to be a propitiation. moreover, paul adds: through faith. therefore this propitiator thus benefits us, when by faith we apprehend the mercy promised in him, and set it against the wrath and judgment of god. and to the same effect it is written, heb. , . : seeing, then, that we have a great high priest, etc., let us therefore come with confidence. for the apostle bids us come to god, not with confidence in our own merits, but with confidence in christ as a high priest; therefore he requires faith. thirdly. peter, in acts , , says: to him give all the prophets witness that through his name, whosoever believeth on him, shall receive remission of sins. how could this be said more clearly? we receive remission of sins, he says, through his name i.e., for his sake; therefore, not for the sake of our merits, not for the sake of our contrition, attrition, love, worship, works. and he adds: when we believe in him. therefore he requires faith. for we cannot apprehend the name of christ except by faith. besides he cites the agreement of all the prophets. this is truly to cite the authority of the church. [for when all the holy prophets bear witness, that is certainly a glorious, great excellent, powerful decretal and testimony.] but of this topic we will speak again after a while, when treating of "repentance." fourthly. remission of sins is something promised for christ's sake. therefore it cannot be received except by faith alone. for a promise cannot be received except by faith alone. rom. , : therefore it is of faith that it might be by grace, to the end that the promise might be sure; as though he were to say: "if the matter were to depend upon our merits, the promise would be uncertain and useless, because we never could determine when we would have sufficient merit." and this, experienced consciences can easily understand [and would not, for a thousand worlds, have our salvation depend upon ourselves]. accordingly, paul says, gal. , : but the scripture hath concluded all under sin, that the promise by faith of jesus christ might be given to them that believe. he takes merit away from us, because he says that all are guilty and concluded under sin; then he adds that the promise, namely, of the remission of sins and of justification, is given, and adds how the promise can be received, namely, by faith. and this reasoning, derived from the nature of a promise, is the chief reasoning [a veritable rock] in paul, and is often repeated. nor can anything be devised or imagined whereby this argument of paul can be overthrown. wherefore let not good minds suffer themselves to be forced from the conviction that we receive remission of sins for christ's sake, only through faith. in this they have sure and firm consolation against the terrors of sin, and against eternal death and against all the gates of hell. [everything else is a foundation of sand that sinks in trials.] but since we receive remission of sins and the holy ghost by faith alone, faith alone justifies, because those reconciled are accounted righteous and children of god, not on account of their own purity, but through mercy for christ's sake, provided only they by faith apprehend this mercy. accordingly, scripture testifies that by faith we are accounted righteous, rom. , . we, therefore, will add testimonies which clearly declare that faith is that very righteousness by which we are accounted righteous before god, namely, not because it is a work that is in itself worthy, but because it receives the promise by which god has promised that for christ's sake he wishes to be propitious to those believing in him, or because he knows that christ of god is made unto us wisdom, and righteousness, and sanctification, and redemption, cor. , . in the epistle to the romans, paul discusses this topic especially, and declares that, when we believe that god, for christ's sake is reconciled to us, we are justified freely by faith. and this proposition, which contains the statement of the entire discussion [the principal matter of all epistles, yea, of the entire scriptures], he maintains in the third chapter: we conclude that a man is justified by faith, without the deeds of the law, rom. , . here the adversaries interpret that this refers to levitical ceremonies [not to other virtuous works]. but paul speaks not only of the ceremonies, but of the whole law. for he quotes afterward ( , ) from the _decalog_: thou shalt not covet. and if moral works [that are not jewish ceremonies] would merit the remission of sins and justification, there would also be no need of christ and the promise, and all that paul speaks of the promise would be overthrown. he would also have been wrong in writing to the ephesians, , : by grace are ye saved through faith, and that not of yourselves; it is the gift of god, not of works. paul likewise refers to abraham and david, rom. , . . but they had the command of god concerning circumcision. therefore, if any works justified these works must also have justified at the time that they had a command. but augustine teaches correctly that paul speaks of the entire law, as he discusses at length in his book, of the spirit and letter, where he says finally: these matters, therefore, having been considered and treated, according to the ability that the lord has thought worthy to give us, we infer that man is not justified by the precepts of a good life, but by faith in jesus christ. and lest we may think that the sentence that faith justifies, fell from paul inconsiderately, he fortifies and confirms this by a long discussion in the fourth chapter to the romans, and afterwards repeats it in all his epistles. thus he says, rom. , . : 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 righteousness. here he clearly says that faith itself is imputed for righteousness. faith, therefore, is that thing which god declares to be righteousness, and he adds that it is imputed freely, and says that it could not be imputed freely, if it were due on account of works. wherefore he excludes also the merit of moral works [not only jewish ceremonies, but all other good works]. for if justification before god were due to these, faith would not be imputed for righteousness without works. and afterwards, rom. , : for we say that faith was reckoned to abraham for righteousness. chapter , says: being justified by faith, we have peace with god, i.e., we have consciences that are tranquil and joyful before god. rom. , : with the heart man believeth unto righteousness. here he declares that faith is the righteousness of the heart. gal. , : we have believed in christ jesus that we might be justified by the faith of christ, and not by the works of the law. eph. , . 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. john , : to them gave he 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 , . : as moses lifted up the serpent in the wilderness, even so must the son of man be lifted up, that whosoever believeth in him should not perish. likewise, v. : for god sent not his son into the world to condemn the world, but that the world through him might be saved. he that believeth on him is not condemned. acts , . : 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 the office of christ and justification be declared more clearly? the law, he says, did not justify. therefore christ was given, that we may believe that for his sake we are justified. he plainly denies justification to the law. hence, for christ's sake we are accounted righteous when we believe that god, for his sake, has been reconciled to us. acts , . : this is the stone which was set at naught of you 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. but the name of christ is apprehended only by faith. [i cannot believe in the name of christ in any other way than when i hear his merit preached, and lay hold of that.] therefore, by confidence in the name of christ, and not by confidence in our works, we are saved. for "the name" here signifies the cause which is mentioned because of which salvation is attained. and to call upon the name of christ is to trust in the name of christ, as the cause or price because of which we are saved. acts , : purifying their hearts by faith. wherefore that faith of which the apostles speak is not idle knowledge, but a reality, receiving the holy ghost and justifying us [not a mere knowledge of history, but a strong powerful work of the holy ghost, which changes hearts]. hab. , : the just shall live by his faith. here he says, first that men are just by faith by which they believe that god is propitious and he adds that the same faith quickens, because this faith produces in the heart peace and joy and eternal life [which begins in the present life]. is. , : by his knowledge shall he justify many. but what is the knowledge of christ unless to know the benefits of christ, the promises which by the gospel he has scattered broadcast in the world? and to know these benefits is properly and truly to believe in christ, to believe that that which god has promised for christ's sake he will certainly fulfil. but scripture is full of such testimonies, since, in some places, it presents the law, and in others the promises concerning christ, and the remission of sins, and the free acceptance of the sinner for christ's sake. here and there among the fathers similar testimonies are extant. for ambrose says in his letter to a certain irenaeus: moreover, the world was subject to him by the law for the reason that, according to the command of the law, all are indicted, and yet, by the works of the law, no one is justified, i.e., because, by the law, sin is perceived, but guilt is not discharged. the law, which made all sinners, seemed to have done injury, but when the lord jesus christ came, he forgave to all sin which no one could avoid, and, by the shedding of his own blood, blotted out the handwriting which was against us. this is what he says in rom. , : "the law entered that the offense might abound. but where sin abounded, grace did much more abound." because after the whole world become subject, he took away the sin of the whole world, as he [john] testified, saying, john , : "behold the lamb of god, which taketh away the sin of the world." and on this account let no one boast of works, because no one is justified by his deeds. but he who is righteous has it given him because he was justified after the laver [of baptism]. faith, therefore, is that which frees through the blood of christ, because he is blessed "whose transgression is forgiven, whose sin is covered," ps. , . these are the words of ambrose, which clearly favor our doctrine; he denies justification to works, and ascribes to faith that it sets us free through the blood of christ. let all the sententiarists, who are adorned with magnificent titles, be collected into one heap. for some are called angelic; others, subtile; and others irrefragable [that is, doctors who cannot err]. when all these have been read and reread, they will not be of as much aid for understanding paul as is this one passage of ambrose. to the same effect, augustine writes many things against the pelagians. in f the spirit and letter he says: the righteousness of the law, namely, that he who has fulfilled it shall live in it, is set forth for this reason that when any one has recognized his infirmity he may attain and work the same and live in it, conciliating the justifier not by his own strength nor by the letter of the law itself (which cannot be done), but by faith. except in a justified man, there is no right work wherein he who does it may live. but justification is obtained by faith. here he clearly says that the justifier is conciliated by faith, and that justification is obtained by faith. and a little after: by the law we fear god; by faith we hope in god. but to those fearing punishment grace is hidden; and the soul laboring, etc., under this fear betakes itself by faith to god's mercy, in order that he may give what lie commands. here he teaches that by the law hearts are terrified, but by faith they receive consolation. he also teaches us to apprehend, by faith, mercy, before we attempt to fulfil the law. we will shortly cite certain other passages. truly, it is amazing that the adversaries are in no way moved by so many passages of scripture, which clearly ascribe justification to faith, and, indeed, deny it to works. do they think that the same is repeated so often for no purpose? do they think that these words fell inconsiderately from the holy ghost? but they have also devised sophistry whereby they elude them. they say that these passages of scripture, (which speak of faith,) ought to be received as referring to a _fides formata_, i.e., they do not ascribe justification to faith except on account of love. yea, they do not, in any way, ascribe justification to faith, but only to love, because they dream that faith can coexist with mortal sin. whither does this tend, unless that they again abolish the promise and return to the law? if faith receive the remission of sins on account of love, the remission of sins will always be uncertain, because we never love as much as we ought, yea, we do not love unless our hearts are firmly convinced that the remission of sins has been granted us. thus the adversaries, while they require in the remission of sins and justification confidence in one's own love, altogether abolish the gospel concerning the free remission of sins; although at the same time, they neither render this love nor understand it, unless they believe that the remission of sins is freely received. we also say that love ought to follow faith as paul also says, gal. , : for in jesus christ neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love. and yet we must not think on that account that by confidence in this love or on account of this love we receive the remission of sins and reconciliation just as we do not receive the remission of sins because of other works that follow. but the remission of sins is received by faith alone, and, indeed, by faith properly so called, because the promise cannot be received except by faith. but faith, properly so called, is that which assents to the promise [is when my heart, and the holy ghost in the heart, says: the promise of god is true and certain]. of this faith scripture speaks. and because it receives the remission of sins, and reconciles us to god, by this faith we are [like abraham] accounted righteous for christ's sake before we love and do the works of the law, although love necessarily follows. nor, indeed, is this faith an idle knowledge, neither can it coexist with mortal sin, but it is a work of the holy ghost, whereby we are freed from death, and terrified minds are encouraged and quickened. and because this faith alone receives the remission of sins, and renders us acceptable to god, and brings the holy ghost, it could be more correctly called _gratia gratum faciens_, grace rendering one pleasing to god, than an effect following, namely, love. thus far, in order that the subject might be made quite clear, we have shown with sufficient fulness, both from testimonies of scripture, and arguments derived from scripture, that by faith alone we obtain the remission of sins for christ's sake, and that by faith alone we are justified, i.e., of unrighteous men made righteous, or regenerated. but how necessary the knowledge of this faith is, can be easily judged, because in this alone the office of christ is recognized, by this alone we receive the benefits of christ; this alone brings sure and firm consolation to pious minds. and in the church [if there is to be a church, if there is to be a christian creed], it is necessary that there should be the [preaching and] doctrine [by which consciences are not made to rely on a dream or to build on a foundation of sand, but] from which the pious may receive the sure hope of salvation. for the adversaries give men bad advice [therefore the adversaries are truly unfaithful bishops, unfaithful preachers and doctors; they have hitherto given evil counsel to consciences, and still do so by introducing such doctrine] when they bid them doubt whether they obtain remission of sins. for how will such persons sustain themselves in death who have heard nothing of this faith, and think that they ought to doubt whether they obtain the remission of sins? besides it is necessary that in the church of christ the gospel be retained, i.e., the promise that for christ's sake sins are freely remitted. those who teach nothing of this faith, concerning which we speak, altogether abolish the gospel. but the scholastics mention not even a word concerning this faith. our adversaries follow them, and reject this faith. nor do they see that, by rejecting this faith, they abolish the entire promise concerning the free remission of sins and the righteousness of christ. part article iii: _of love and the fulfilling of the law._ here the adversaries urge against us: if thou wilt enter into life, keep the commandments, matt. , ; likewise: the doers of the law shall be justified, rom. , , and many other like things concerning the law and works. before we reply to this, we must first declare what we believe concerning love and the fulfilling of the law. it is written in the prophet, jer. , : i will put my law in their inward parts, and write it in their hearts. and in rom. , paul says: do we, then, make void the law through faith? god forbid! yea, we establish the law. and christ says, matt. , : if thou wilt enter into life, keep the commandments. likewise, cor. , : if i have not charity, it profiteth me nothing. these and similar sentences testify that the law ought to be begun in us, and be kept by us more and more [that we are to keep the law when we have been justified by faith, and thus increase more and more in the spirit]. moreover, we speak not of ceremonies, but of that law which gives commandment concerning the movements of the heart, namely, the _decalog_. because, indeed, faith brings the holy ghost, and produces in hearts a new life, it is necessary that it should produce spiritual movements in hearts. and what these movements are, the prophet, jer. , , shows, when he says: i will put my law into their inward parts, and write it in their hearts. therefore, when we have been justified by faith and regenerated, we begin to fear and love god, to pray to him, to expect from him aid, to give thanks and praise him and to obey him in afflictions. we begin also to love our neighbors, because our hearts have spiritual and holy movements [there is now, through the spirit of christ a new heart mind, and spirit within]. these things cannot occur until we have been justified by faith, and, regenerated, we receive the holy ghost: first, because the law cannot be kept without [the knowledge of] christ; and likewise the law cannot be kept without the holy ghost. but the holy ghost is received by faith, according to the declaration of paul, gal. , : that we might receive the promise of the spirit through faith. then, too, how can the human heart love god while it knows that he is terribly angry, and is oppressing us with temporal and perpetual calamities? but the law always accuses us, always shows that god is angry. [therefore, what the scholastics say of the love of god is a dream.] god therefore is not loved until we apprehend mercy by faith. not until then does he become a lovable object. although, therefore, civil works, i.e., the outward works of the law, can be done, in a measure, without christ and without the holy ghost [from our inborn light], nevertheless it appears from what we have said that those things which belong peculiarly to the divine law, i.e., the affections of the heart towards god, which are commanded in the first table, cannot be rendered without the holy ghost. but our adversaries are fine theologians; they regard the second table and political works; for the first table [in which is contained the highest theology, on which all depends] they care nothing, as though it were of no matter; or certainly they require only outward observances. they in no way consider the law that is eternal, and placed far above the sense and intellect of all creatures [which concerns the very deity, and the honor of the eternal majesty], deut. , : thou shalt love the lord, thy god with all thine heart. [this they treat as such a paltry small matter as if it did not belong to theology.] but christ was given for this purpose, namely, that for his sake there might be bestowed on us the remission of sins, and the holy ghost to bring forth in us new and eternal life, and eternal righteousness [to manifest christ in our hearts, as it is written john , : he shall take of the things of mine, and show them unto you. likewise, he works also other gifts, love, thanksgiving, charity, patience, etc.]. wherefore the law cannot be truly kept unless the holy ghost be received through faith. accordingly, paul says that the law is established by faith, and not made void; because the law can only then be thus kept when the holy ghost is given. and paul teaches cor. , sq., the veil that covered the face of moses cannot be removed except by faith in christ, by which the holy ghost is received. for he speaks thus: 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. paul understands by the veil the human opinion concerning the entire law, the _decalog_ and the ceremonies, namely, that hypocrites think that external and civil works satisfy the law of god and that sacrifices and observances justify before god _ex opere operato_. but then this veil is removed from us, i.e., we are freed from this error, when god shows to our hearts our uncleanness and the heinousness of sin. then, for the first time, we see that we are far from fulfilling the law. then we learn to know how flesh, in security and indifference, does not fear god, and is not fully certain that we are regarded by god, but imagines that men are born and die by chance. then we experience that we do not believe that god forgives and hears us. but when, on hearing the gospel and the remission of sins, we are consoled by faith, we receive the holy ghost, so that now we are able to think aright concerning god, and to fear and believe god, etc. from these facts it is apparent that the law cannot be kept without christ and the holy ghost. we, therefore, profess that it is necessary that the law be begun in us, and that it be observed continually more and more. and at the same time we comprehend both spiritual movements and external good works [the good heart within and works without]. therefore the adversaries falsely charge against us that our theologians do not teach good works, while they not only require these, but also show how they can be done [that the heart must enter into these works, lest they be mere lifeless, cold works of hypocrites]. the result convicts hypocrites, who by their own powers endeavor to fulfil the law, that they cannot accomplish what they attempt. [for are they free from hatred, envy, strife, anger, wrath, avarice, adultery, etc.? why, these vices were nowhere greater than in the cloisters and sacred institutes.] for human nature is far too weak to be able by its own powers to resist the devil, who holds as captives all who have not been freed through faith. there is need of the power of christ against the devil, namely, that, inasmuch as we know that for christ's sake we are heard, and have the promise, we may pray for the governance and defense of the holy ghost, that we may neither be deceived and err, nor be impelled to undertake anything contrary to god's will. [otherwise we should, every hour, fall into error and abominable vices.] just as ps. , teaches: thou hast led captivity captive; thou hast received gifts for man. for christ has overcome the devil, and has given to us the promise and the holy ghost, in order that, by divine aid, we ourselves also may overcome. and john , : for this purpose the son of god was manifested, that he might destroy the works of the devil. again, we teach not only how the law can be observed, but also how god is pleased if anything be done, namely, not because we render satisfaction to the law, but because we are in christ, as we shall say after a little. it is, therefore, manifest that we require good works. yea, we add also this, that it is impossible for love to god, even though it be small, to be sundered from faith, because through christ we come to the father, and, the remission of sins having been received, we now are truly certain that we have a god, i.e., that god cares for us; we call upon him, we give him thanks, we fear him, we love him as john teaches in his first epistle, , : we love him he says, because he first loved us, namely, because he gave his son for us, and forgave us our sins. thus he indicates that faith precedes and love follows. likewise the faith of which we speak exists in repentance i.e., it is conceived in the terrors of conscience, which feels the wrath of god against our sins, and seeks the remission of sins, and to be freed from sin. and in such terrors and other afflictions this faith ought to grow and be strengthened. wherefore it cannot exist in those who live according to the flesh, who are delighted by their own lusts and obey them. accordingly, paul says, rom. , : there is, therefore, now no condemnation to them that are in christ jesus, who walk not after the flesh, but after the spirit. so, too, vv. . : 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. wherefore, the faith which receives remission of sins in a heart terrified and fleeing from sin does not remain in those who obey their desires, neither does it coexist with mortal sin. from these effects of faith the adversaries select one, namely, love, and teach that love justifies. thus it is clearly apparent that they teach only the law. they do not teach that remission of sins through faith is first received. they do not teach of christ as mediator, that for christ's sake we have a gracious god; but because of our love. and yet, what the nature of this love is they do not say, neither can they say. they proclaim that they fulfil the law, although this glory belongs properly to christ; and they set against the judgment of god confidence in their own works; for they say that they _merit de condigno_ (according to righteousness) grace and eternal life. this confidence is absolutely impious and vain. for in this life we cannot satisfy the law, because carnal nature does not cease to bring forth wicked dispositions [evil inclination and desire], even though the spirit in us resists them. but some one may ask: since we also confess that love is a work of the holy ghost, and since it is righteousness, because it is the fulfilling of the law, why do we not teach that it justifies? to this we must reply: in the first place, it is certain that we receive remission of sins, neither through our love nor for the sake of our love, but for christ's sake, by faith alone. faith alone, which looks upon the promise, and knows that for this reason it must be regarded as certain that god forgives, because christ has not died in vain, etc., overcomes the terrors of sin and death. if any one doubts whether sins are remitted him, he dishonors christ, since he judges that his sin is greater or more efficacious than the death and promise of christ although paul says, rom. , : where sin abounded, grace did much more abound, i.e., that mercy is more comprehensive [more powerful, richer, and stronger] than sin. if any one thinks that he obtains the remission of sins because he loves, he dishonors christ, and will discover in god's judgment that this confidence in his own righteousness is wicked and vain. therefore it is necessary that faith [alone] reconciles and justifies. and as we do not receive remission of sins through other virtues of the law, or on account of these namely, on account of patience, chastity, obedience towards magistrates, etc., and nevertheless these virtues ought to follow, so, too, we do not receive remission of sins because of love to god although it is necessary that this should follow. besides, the custom of speech is well known that by the same word we sometimes comprehend by synecdoche the cause and effects. thus in luke , christ says: her sins, which are many, are forgiven for she loved much. for christ interprets himself [this very passage] when he adds: thy faith hath saved thee. christ, therefore, did not mean that the woman, by that work of love, had merited the remission of sins. for that is the reason he says: thy faith hath sated thee. but faith is that which freely apprehends god's mercy on account of god's word [which relies upon god's mercy and word, and not upon one's own work]. if any one denies that this is faith [if any one imagines that he can rely at the same time upon god and his own works], he does not understand at all what faith is. [for the terrified conscience is not satisfied with its own works, but must cry after mercy, and is comforted and encouraged alone by god's word.] and the narrative itself shows in this passage what that is which he calls love. the woman came with the opinion concerning christ that with him the remission of sins should be sought. this worship is the highest worship of christ. nothing greater could she ascribe to christ. to seek from him the remission of sins was truly to acknowledge the messiah. now, thus to think of christ, thus to worship him, thus to embrace him, is truly to believe. christ, moreover, employed the word "love" not towards the woman, but against the pharisee, because he contrasted the entire worship of the pharisee with the entire worship of the woman. he reproved the pharisee because he did not acknowledge that he was the messiah, although he rendered him the outward offices due to a guest and a great and holy man. he points to the woman and praises her worship, ointment, tears, etc., all of which were signs of faith and a confession, namely, that with christ she sought the remission of sins. it is indeed a great example which, not without reason, moved christ to reprove the pharisee, who was a wise and honorable man, but not a believer. he charges him with impiety, and admonishes him by the example of the woman, showing thereby that it is disgraceful to him, that, while an unlearned woman believes god, he, a doctor of the law, does not believe, does not acknowledge the messiah, and does not seek from him remission of sins and salvation. thus, therefore, he praises the entire worship [faith with its fruits, but towards the pharisee he names only the fruits which prove to men that there is faith in the heart] as it often occurs in the scriptures that by one word we embrace many things; as below we shall speak at greater length in regard to similar passages, such as luke , : give alms of such things as ye have; and, behold, all things are clean unto you. he requires not only alms, but also the righteousness of faith. thus he here says: her sins, which are many, are forgiven, for she loved much i.e., because she has truly worshiped me with faith and the exercises and signs of faith. he comprehends the entire worship. meanwhile he teaches this, that the remission of sins is properly received by faith, although love, confession, and other good fruits ought to follow. wherefore he does not mean this, that these fruits are the price, or are the propitiation, because of which the remission of sins, which reconciles us to god, is given. we are disputing concerning a great subject, concerning the honor of christ, and whence good minds may seek for sure and firm consolation whether confidence is to be placed in christ or in our works. now, if it is to be placed in our works, the honor of mediator and propitiator will be withdrawn from christ. and yet we shall find, in god's judgment, that this confidence is vain, and that consciences rush thence into despair. but if the remission of sins and reconciliation do not occur freely for christ's sake, but for the sake of our love, no one will have remission of sins, unless when he has fulfilled the entire law, because the law does not justify as long as it can accuse us. therefore it is manifest that, since justification is reconciliation for christ's sake we are justified by faith, because it is very certain that by faith alone the remission of sins is received. now, therefore, let us reply to the objection which we have above stated: [why does love not justify anybody before god?] the adversaries are right in thinking that love is the fulfilling of the law, and obedience to the law is certainly righteousness. [therefore it would be true that love justifies us if we would keep the law. but who in truth can say or boast that he keeps the law, and loves god as the law has commanded? we have shown above that god has made the promise of grace, because we cannot observe the law. therefore paul says everywhere that we cannot be justified before god by the law.] but they make a mistake in this that they think that we are justified by the law. [the adversaries have to fail at this point, and miss the main issue, for in this business they only behold the law. for all men's reason and wisdom cannot but hold that we must become pious by the law, and that a person externally observing the law is holy and pious. but the gospel faces us about, directs us away from the law to the divine promises, and teaches that we are not justified, etc.] since, however, we are not justified by the law [because no person can keep it], but receive remission of sins and reconciliation by faith for christ's sake, and not for the sake of love or the fulfilling of the law, it follows necessarily that we are justified by faith in christ. [for before we fulfil one tittle of the law, there must be faith in christ by which we are reconciled to god and first obtain the remission of sin. good god, how dare people call themselves christians or say that they once at least looked into or read the books of the gospel when they still deny that we obtain remission of sins by faith in christ? why, to a christian it is shocking merely to hear such a statement.] again, [in the second place,] this fulfilling of the law or obedience towards the law, is indeed righteousness, when it is complete; but in us it is small and impure. [for, although they have received the first-fruits of the spirit, and the new, yea the eternal life has begun in them, there still remains a remnant of sin and evil lust, and the law still finds much of which it must accuse us.] accordingly, it is not pleasing for its own sake, and is not accepted for its own sake. but although from those things which have been said above it is evident that justification signifies not the beginning of the renewal, but the reconciliation by which also we afterwards are accepted, nevertheless it can now be seen much more clearly that the inchoate fulfilling of the law does not justify, because it is accepted only on account of faith. [trusting in our own fulfilment of the law is sheer idolatry and blaspheming christ, and in the end it collapses and causes our consciences to despair. therefore, this foundation shall stand forever, namely, that for christ's sake we are accepted with god, and justified by faith, not on account of our love and works. this we shall make so plain and certain that anybody may grasp it. as long as the heart is not at peace with god, it cannot be righteous, for it flees from the wrath of god, despairs, and would have god not to judge it. therefore the heart cannot be righteous and accepted with god while it is not at peace with god. now, faith alone makes the heart to be content, and obtains peace and life rom. , , because it confidently and frankly relies on the promise of god for christ's sake. but our works do not make the heart content, for we always find that they are not pure. therefore it must follow that we are accepted with god, and justified by faith alone, when in our hearts we conclude that god desires to be gracious to us, not on account of our works and fulfilment of the law, but from pure grace, for christ's sake. what can our opponents bring forward against this argument? what can they invent and devise against the plain truth? for this is quite certain, and experience teaches forcibly enough, that when we truly feel the judgment and wrath of god, or become afflicted, our works and worship cannot set the heart at rest. scripture indicates this often enough as in ps. , : enter not into judgment with thy servant; for in thy sight shall no man living be justified. here he clearly shows that all the saints, all the pious children of god, who have the holy ghost, if god would not by grace forgive them their sin, still have remnants of sin in the flesh. for when david in another place, ps. , , says: judge me o lord, according to my righteousness, he refers to his cause, and not to his righteousness, and asks god to protect his cause and word, for he says: judge, o lord, my cause. again, in ps. , he clearly states that no person, not even the greatest saints, can bear god's judgment, if he were to observe our iniquity, as he says: if thou, lord, shouldest mark iniquity, o lord, who shall stand! and thus says job, , : i was afraid of all my works (engl. vers., sorrows). likewise chap. , : if i wash myself with snow-water, and make my hands never so clean, yet shalt thou plunge me in the ditch. and prov. , : who can say, i have made my heart clean? and john , : if we say that we have no sin, we deceive ourselves and the truth is not in us. and in the lord's prayer the saints ask for the forgiveness of sins. therefore even the saints have guilt and sins. again in num. , : the innocent will not be innocent. and zechariah, , , says: be silent o all flesh, before the lord. and isaiah , sqq.: all flesh is grass, i.e., flesh and righteousness of the flesh cannot endure the judgment of god. and jonah says, , : they that observe lying vanities forsake their own mercy. therefore, pure mercy preserves us, our own works, merits, endeavors, cannot preserve us. these and similar declarations in the scriptures testify that our works are unclean, and that we need mercy. wherefore works do not render consciences pacified but only mercy apprehended by faith does.] nor must we trust that we are accounted righteous before god by our own perfection and fulfilling of the law, but rather for christ's sake. first [in the third place], because christ does not cease to be mediator after we have been renewed. they err who imagine that he has merited only a first grace, and that afterwards we please god and merit eternal life by our fulfilling of the law. christ remains mediator, and we ought always to be confident that for his sake we have a reconciled god even although we are unworthy. as paul clearly teaches when he says [by whom also we have access to god, rom. , . for our best works, even after the grace of the gospel has been received, as i stated, are still weak and not at all pure. for sin and adam's fall are not such a trifling thing as reason holds or imagines, it exceeds the reason and thought of all men to understand what a horrible wrath of god has been handed on to us by that disobedience. there occurred a shocking corruption of the entire human nature, which no work of man, but only god himself, can restore], cor. , : i know nothing by myself, yet am i not hereby justified, but he knows that by faith he is accounted righteous for christ's sake, according to the passage: blessed are they whose iniquities are forgiven, ps. , ; rom. , . [therefore we need grace, and the gracious goodness of god, and the forgiveness of sin, although we have done many good works.] but this remission is always received by faith. likewise, the imputation of the righteousness of the gospel is from the promise; therefore it is always received by faith, and it always must be regarded certain that by faith we are for christ's sake, accounted righteous. if the regenerate ought afterwards to think that they will be accepted on account of the fulfilling of the law, when would conscience be certain that it pleased god, since we never satisfy the law? accordingly, we must always recur to the promise; by this our infirmity must be sustained, and we must regard it as certain that we are accounted righteous for the sake of christ, who is ever at the right hand of god, who also maketh intercession for us, rom. , . if any one think that he is righteous and accepted on account of his own fulfilment of the law, and not on account of christ's promise, he dishonors this high priest. neither can it be understood how one could imagine that man is righteous before god when christ is excluded as propitiator and mediator. again [in the fourth place], what need is there of a long discussion? [if we were to think that, after we have come to the gospel and are born again, we were to merit by our works that god be gracious to us, not by faith, conscience would never find rest, but would be driven to despair. for the law unceasingly accuses us, since we never can satisfy the law.] all scripture, all the church cries out that the law cannot be satisfied. therefore this inchoate fulfilment of the law does not please on its own account, but on account of faith in christ. otherwise the law always accuses us. for who loves or fears god sufficiently? who with sufficient patience bears the afflictions imposed by god? who does not frequently doubt whether human affairs are ruled by god's counsel or by chance? who does not frequently doubt whether he be heard by god? who is not frequently enraged because the wicked enjoy a better lot than the pious, because the pious are oppressed by the wicked? who does satisfaction to his own calling? who loves his neighbor as himself? who is not tempted by lust? accordingly paul says, rom. , : the good that i would i do not; but the evil which i would not that i do. likewise v. : with the mind i myself serve the law of god, but with the flesh, the law of sin. here he openly declares that he serves the law of sin. and david says, ps. , : enter not into judgment with thy servant; for in thy sight shall no man living be justified. here even a servant of god prays for the averting of judgment. likewise ps. , : blessed is the man unto whom the lord imputeth not iniquity. therefore, in this our infirmity there is always present sin, which could be imputed, and of which he says a little while after, v. : for this shall every one that is godly pray unto thee. here he shows that even saints ought to seek remission of sins. more than blind are those who do not perceive that wicked desires in the flesh are sins, of which paul, gal. , , says: the flesh lusteth against the spirit, and the spirit against the flesh. the flesh distrusts god, trusts in present things, seeks human aid in calamities, even contrary to god's will, flees from afflictions, which it ought to bear because of god's commands, doubts concerning god's mercy, etc. the holy ghost in our hearts contends with such dispositions [with adam's sin] in order to suppress and mortify them [this poison of the old adam, this desperately wicked disposition], and to produce new spiritual movements. but concerning this topic we will collect more testimonies below, although they are everywhere obvious not only in the scriptures, but also in the holy fathers. well does augustine say: all the commandments of god are fulfilled when whatever is not done, is forgiven. therefore he requires faith even in good works [which the holy spirit produces in us], in order that we may believe that for christ's sake we please god, and that even the works are not of themselves worthy and pleasing. and jerome, against the pelagians, says: then, therefore, we are righteous when we confess that we are sinners, and that our righteousness consists not in our own merit, but in god's mercy. therefore, in this inchoate fulfilment of the law, faith ought to be present, which is certain that for christ's sake we have a reconciled god. for mercy cannot be apprehended unless by faith, as has been repeatedly said above. [therefore those who teach that we are not accepted by faith for christ's sake but for the sake of our own works, lead consciences into despair.] wherefore, when paul says, rom. , : we establish the law through faith, by this we ought to understand, not only that those regenerated by faith receive the holy ghost, and have movements agreeing with god's law, but it is by far of the greatest importance that we add also this, that we ought to perceive that we are far distant from the perfection of the law. wherefore we cannot conclude that we are accounted righteous before god because of our fulfilling of the law, but in order that the conscience may become tranquil, justification must be sought elsewhere. for we are not righteous before god as long as we flee from god's judgment, and are angry with god. therefore we must conclude that, being reconciled by faith, we are accounted righteous for christ's sake, not for the sake of the law or our works, but that this inchoate fulfilling of the law pleases on account of faith, and that, on account of faith, there is no imputation of the imperfection of the fulfilling of the law, even though the sight of our impurity terrifies us. now, if justification is to be sought elsewhere, our love and works do not therefore justify. far above our purity, yea, far above the law itself ought to be placed the death and satisfaction of christ, presented to us that we might be sure that because of this satisfaction, and not because of our fulfilling of the law, we have a gracious god. paul teaches this in gal. , , when he says: christ hath redeemed us from the curse of the law, being made a curse for us, i.e. the law condemns all men, but christ, because without sin he has borne the punishment of sin, and been made a victim for us has removed that right of the law to accuse and condemn those who believe in him, because he himself is the propitiation for them for whose sake we are now accounted righteous. but since they are accounted righteous, the law cannot accuse or condemn them, even though they have not actually satisfied the law. to the same purport he writes to the colossians, , : ye are complete in him, as though he were to say: although ye are still far from the perfection of the law, yet the remnants of sin do not condemn you, because for christ's sake we have a sure and firm reconciliation, if you believe, even though sin inhere in your flesh. the promise ought always to be in sight that god, because of his promise, wishes for christ's sake, and not because of the law or our works, to be gracious and to justify. in this promise timid consciences ought to seek reconciliation and justification, by this promise they ought to sustain themselves, and be confident that for christ's sake, because of his promise, they have a gracious god. thus works can never render a conscience pacified, but only the promise can. if, therefore, justification and peace of conscience must be sought elsewhere than in love and works, love and works do not justify, although they are virtues and pertain to the righteousness of the law, in so far as they are a fulfilling of the law. so far also this obedience of the law justifies by the righteousness of the law. but this imperfect righteousness of the law is not accepted by god, unless on account of faith. accordingly it does not justify, i.e., it neither reconciles, nor regenerates, nor by itself renders us accepted before god. from this it is evident that we are justified before god by faith alone [i.e., it obtains the remission of sins and grace for christ's sake and regenerates us. likewise, it is quite clear that by faith alone the holy ghost is received; again, that our works and this inchoate fulfilling of the law do not by themselves please god. now, even if i abound in good works like paul or peter, i must seek my righteousness elsewhere, namely, in the promise of the grace of christ, again, if only faith calms the conscience, it must, indeed be certain that only faith justifies before god. for, if we wish to teach correctly, we must adhere to this, that we are accepted with god not on account of the law, not on account of works, but for christ's sake. for the honor, due christ, must not be given to the law or our-miserable works.] because by faith alone we receive remission of sins and reconciliation, because reconciliation or justification is a matter promised for christ's sake, and not for the sake of the law. therefore it is received by faith alone, although, when the holy ghost is given, the fulfilling of the law follows. part _reply to the arguments of the adversaries._ now, when the grounds of this case have been understood, namely, the distinction between the law and the promises, or the gospel, it will be easy to resolve the objections of the adversaries. for they cite passages concerning the law and works, and omit passages concerning the promises. but a reply can once for all be made to all opinions concerning the law, namely, that the law cannot be observed without christ, and that if civil works are wrought without christ, they do not please god. [god is not pleased with the person.] wherefore, when works are commended, it is necessary to add that faith is required, that they are commended on account of faith, that they are the fruits and testimonies of faith. [this our doctrine is, indeed, plain; it need not fear the light, and may be held against the holy scriptures. we have also clearly and correctly presented it here, if any will receive instruction and not knowingly deny the truth. for rightly to understand the benefit of christ and the great treasure of the gospel (which paul extols so greatly), we must separate, on the one hand, the promise of god and the grace that is offered, and, on the other hand the law, as far as the heavens are from the earth. in shaky matters many explanations are needed, but in a good matter one or two thoroughgoing explanations dissolve all objections which men think they can raise.] ambiguous and dangerous cases produce many and various solutions. for the judgment of the ancient poet is true: "an unjust cause, being in itself sick, requires skilfully applied remedies." but in just and sure cases one or two explanations derived from the sources correct all things that seem to offend. this occurs also in this case of ours. for the rule which i have just recited, explains all the passages that are cited concerning the law and works [namely, that without christ the law cannot be truly observed, and although external works may be performed, still the person doing them does not please god outside of christ]. for we acknowledge that scripture teaches in some places the law, and in other places the gospel, or the gratuitous promise of the remission of sins for christ's sake. but our adversaries absolutely abolish the free promise when they deny that faith justifies, and teach that for the sake of love and of our works we receive remission of sins and reconciliation. if the remission of sins depends upon the condition of our works, it is altogether uncertain. [for we can never be certain whether we do enough works, or whether our works are sufficiently holy and pure. thus, too, the forgiveness of sins is made uncertain, and the promise of god perishes, as paul says, rom. , : the promise is made of none effect, and everything is rendered uncertain.] therefore the promise will be abolished. hence we refer godly minds to the consideration of the promises, and we teach concerning the free remission of sins and concerning reconciliation, which occurs through faith in christ. afterwards we add also the doctrine of the law. [not that by the law we merit the remission of sins, or that for the sake of the law we are accepted with god, but because god requires good works.] and it is necessary to divide these things aright, as paul says, tim. , . we must see what scripture ascribes to the law, and what to the promises. for it praises works in such a way as not to remove the free promise [as to place the promise of god and the true treasure, christ, a thousand leagues above it]. for good works are to be done on account of god's command, likewise for the exercise of faith [as paul says, eph. , : we are his workmanship, created in christ jesus unto good works], and on account of confession and giving of thanks. for these reasons good works ought necessarily to be done, which, although they are done in the flesh not as yet entirely renewed, that retards the movements of the holy ghost, and imparts some of its uncleanness, yet, on account of christ, are holy, divine works, sacrifices, and acts pertaining to the government of christ, who thus displays his kingdom before this world. for in these he sanctifies hearts and represses the devil, and, in order to retain the gospel among men, openly opposes to the kingdom of the devil the confession of saints, and, in our weakness, declares his power. the dangers, labors, and sermons of the apostle paul, of athanasius, augustine, and the like, who taught the churches, are holy works, are true sacrifices acceptable to god, are contests of christ through which he repressed the devil, and drove him from those who believed. david's labors, in waging wars and in his home government, are holy works, are true sacrifices, are contests of god, defending the people who had the word of god against the devil, in order that the knowledge of god might not be entirely extinguished on earth. we think thus also concerning every good work in the humblest callings and in private affairs. through these works christ celebrates his victory over the devil, just as the distribution of alms by the corinthians, cor. , , was a holy work and a sacrifice and contest of christ against the devil, who labors that nothing may be done for the praise of god. to disparage such works, the confession of doctrine, affliction, works of love, mortifications of the flesh would be indeed to disparage the outward government of christ's kingdom among men. here also we add something concerning rewards and merits. we teach that rewards have been offered and promised to the works of believers. we teach that good works are meritorious, not for the remission of sins, for grace or justification (for these we obtain only by faith), but for other rewards, bodily and spiritual, in this life and after this life because paul says, cor. , : every man shall receive his own reward, according to his own labor. there will, therefore, be different rewards according to different labors. but the remission of sins is alike and equal to all, just as christ is one, and is offered freely to all who believe that for christ's sake their sins are remitted. therefore the remission of sins and justification are received only by faith, and not on account of any works, as is evident in the terrors of conscience, because none of our works can be opposed to god's wrath, as paul clearly says, rom. , : being justified by faith, toe have peace with god through our lord jesus christ, by whom also we have access by faith, etc. but because faith makes sons of god, it also makes coheirs with christ. therefore, because by our works we do not merit justification, through which we are made sons of god, and coheirs with christ, we do not by our works merit eternal life; for faith obtains this, because faith justifies us and has a reconciled god. but eternal life is due the justified, according to the passage rom. , : whom he justified, them he also glorified. paul, eph. , , commends to us the commandment concerning honoring parents, by mention of the reward which is added to that commandment where he does not mean that obedience to parents justifies us before god, but that, when it occurs in those who have been justified, it merits other great rewards. yet god exercises his saints variously, and often defers the rewards of the righteousness of works in order that they may learn not to trust in their own righteousness, and may learn to seek the will of god rather than the rewards, as appears in job, in christ, and other saints. and of this, many psalms teach us, which console us against the happiness of the wicked, as ps. , : neither be thou envious. and christ says, matt. , : blessed are they which are persecuted for righteousness' sake; for theirs is the kingdom of heaven. by these praises of good works, believers are undoubtedly moved to do good works. meanwhile, the doctrine of repentance is also proclaimed against the godless, whose works are wicked; and the wrath of god is displayed, which he has threatened all who do not repent. we therefore praise and require good works, and show many reasons why they ought to be done. thus of works paul also teaches when he says, rom. , sq., that abraham received circumcision, not in order that by this work he might be justified; for by faith he had already attained it that he was accounted righteous. but circumcision was added in order that he might have in his body a written sign, admonished by which he might exercise faith, and by which also he might confess his faith before others, and by his testimony might invite others to believe. by faith abel offered unto god a more excellent sacrifice, heb. , . because, therefore, he was just by faith, the sacrifice which he made was pleasing to god, not that by this work he merited the remission of sins and grace, but that he exercised his faith and showed it to others, in order to invite them to believe. although in this way good works ought to follow faith, men who cannot believe and be sure that for christ's sake they are freely forgiven, and that freely for christ's sake they have a reconciled god, employ works far otherwise. when they see the works of saints, they judge in a human manner that saints have merited the remission of sins and grace through these works. accordingly, they imitate them, and think that through similar works they merit the remission of sins and grace; they think that through these works they appease the wrath of god, and attain that for the sake of these works they are accounted righteous. this godless opinion concerning works we condemn. in the first place, because it obscures the glory of christ when men offer to god these works as a price and propitiation. this honor, due to christ alone, is ascribed to our works. secondly, they nevertheless do not find, in these works, peace of conscience, but in true terrors, heaping up works upon works, they at length despair because they find no work sufficiently pure [sufficiently important and precious to propitiate god, to obtain with certainty eternal life, in a word, to tranquilize and pacify the conscience]. the law always accuses, and produces wrath. thirdly, such persons never attain the knowledge of god [nor of his will]; for, as in anger they flee from god, who judges and afflicts them, they never believe that they are heard. but faith manifests the presence of god, since it is certain that god freely forgives and hears us. moreover, this godless opinion concerning works always has existed in the world [sticks to the world quite tightly]. the heathen had sacrifices, derived from the fathers. they imitated their works. their faith they did not retain, but thought that the works were a propitiation and price on account of which god would be reconciled to them. the people in the law [the israelites] imitated sacrifices with the opinion that by means of these works they would appease god, so to say, _ex opere operato_. we see here how earnestly the prophets rebuke the people: ps. , : i will not reprove thee for thy sacrifices, and jer. , : i spake not unto your fathers concerning burnt offerings. such passages condemn not works, which god certainly had commanded as outward exercises in this government, but they condemn the godless opinion according to which they thought that by these works they appeased the wrath of god, and thus cast away faith. and because no works pacify the conscience, new works, in addition to god's commands, were from time to time devised [the hypocrites nevertheless used to invent one work after another, one sacrifice after another, by a blind guess and in reckless wantonness, and all this without the word and command of god, with wicked conscience as we have seen in the papacy]. the people of israel had seen the prophets sacrificing on high places [and in groves]. besides, the examples of the saints very greatly move the minds of those, hoping by similar works to obtain grace just as these saints obtained it. [but the saints believed.] wherefore the people began, with remarkable zeal, to imitate this work, in order that by such a work [they might appease the wrath of god] they might merit remission of sins, grace, and righteousness. but the prophets had been sacrificing on high places, not that by these works they might merit the remission of sins and grace, but because on these places they taught, and, accordingly, presented there a testimony of their faith. the people had heard that abraham had sacrificed his son. wherefore they also, in order to appease god by a most cruel and difficult work, put to death their sons. but abraham did not sacrifice his son with the opinion that this work was a price and propitiatory work for the sake of which he was accounted righteous. thus in the church the lord's supper was instituted that by remembrance of the promises of christ, of which we are admonished in this sign, faith might be strengthened in us, and we might publicly confess our faith, and proclaim the benefits of christ, as paul says, cor. , : as often as ye eat this bread and drink this cup, ye do show the lord's death, etc. but our adversaries contend that the mass is a work that justifies us _ex opere operato_, and removes the guilt and liability to punishment in those for whom it is celebrated, for thus writes gabriel. anthony, bernard, dominicus, franciscus, and other holy fathers selected a certain kind of life either for the sake of study [of more readily reading the holy scriptures] or other useful exercises. in the mean time they believed that by faith they were accounted righteous for christ's sake, and that god was gracious to them, not on account of those exercises of their own. but the multitude since then has imitated not the faith of the fathers, but their example without faith, in order that by such works they might merit the remission of sins, grace, and righteousness: they did not believe that they received these freely on account of christ as propitiator. [thus the human mind always exalts works too highly, and puts them in the wrong place. and this error the gospel reproves which teaches that men are accounted righteous not for the sake of the law, but for the sake of christ alone. christ, however, is apprehended by faith alone; wherefore we are accounted righteous by faith alone for christ's sake.] thus the world judges of all works that they are a propitiation by which god is appeased; that they are a price because of which we are accounted righteous. it does not believe that christ is propitiator; it does not believe that by faith we freely attain that we are accounted righteous for christ's sake. and, nevertheless, since works cannot pacify the conscience, others are continually chosen, new rites are performed, new vows made, and new orders of monks formed beyond the command of god, in order that some great work may be sought which may be set against the wrath and judgment of god. contrary to scripture, the adversaries uphold these godless opinions concerning works. but to ascribe to our works these things, namely, that they are a propitiation, that they merit the remission of sins and grace that for the sake of these and not by faith for the sake of christ as propitiator we are accounted righteous before god, what else is this than to deny christ the honor of mediator and propitiator? although, therefore, we believe and teach that good works must necessarily be done (for the inchoate fulfilling of the law ought to follow faith), nevertheless we give to christ his own honor. we believe and teach that by faith, for christ's sake, we are accounted righteous before god, that we are not accounted righteous because of works without christ as mediator, that by works we do not merit the remission of sins, grace, and righteousness, that we cannot set our works against the wrath and justice of god, that works cannot overcome the terrors of sin, but that the terrors of sin are overcome by faith alone, that only christ the mediator is to be presented by faith against the wrath and judgment of god. if any one think differently, he does not give christ due honor, who has been set forth that he might be a propitiator, that through him we might have access to the father. we are speaking now of the righteousness through which we treat with god not with men, but by which we apprehend grace and peace of conscience. conscience however, cannot be pacified before god, unless by faith alone, which is certain that god for christ's sake is reconciled to us, according to rom. , : being justified by faith, we have peace because justification is only a matter freely promised for christ's sake, and therefore is always received before god by faith alone. now, then, we will reply to those passages which the adversaries cite, in order to prove that we are justified by love and works. from cor. , they cite: though i have all faith, etc., and hove not charity, i am nothing. and here they triumph greatly. paul testifies to the entire church, they say, that faith alone does not justify. but a reply is easy after we have shown above what we hold concerning love and works. this passage of paul requires love. we also require this. for we have said above that renewal and the inchoate fulfilling of the law must exist in us, according to jer. , : will put my law in their inward parts, and write it in their hearts. if any one should cast away love, even though he have great faith, yet he does not retain it, for he does not retain the holy ghost [he becomes cold and is now again fleshly, without spirit and faith; for the holy ghost is not where christian love and other fruits of the spirit are not]. nor indeed does paul in this passage treat of the mode of justification, but he writes to those who, after they had been justified, should be urged to bring forth good fruits lest they might lose the holy ghost. the adversaries, furthermore, treat the matter preposterously: they cite this one passage, in which paul teaches concerning fruits, they omit very many other passages, in which in a regular order he discusses the mode of justification. besides, they always add a correction to the other passages, which treat of faith, namely, that they ought to be understood as applying to _fides formata_. here they add no correction that there is also need of the faith that holds that we are accounted righteous for the sake of christ as propitiator. thus the adversaries exclude christ from justification, and teach only a righteousness of the law. but let us return to paul. no one can infer anything more from this text than that love is necessary. this we confess. so also not to commit theft is necessary. but the reasoning will not be correct if some one would desire to frame thence an argument such as this: "not to commit theft is necessary. therefore, not to commit theft justifies." because justification is not the approval of a certain work, but of the entire person. hence this passage from paul does not harm us; only the adversaries must not in imagination add to it whatever they please. for he does not say that love justifies, but: ["and if i have not love"] "i am nothing," namely, that faith, however great it may have been, is extinguished. he does not say that love overcomes the terrors of sin and of death that we can set our love against the wrath and judgment of god, that our love satisfies god's law, that without christ as propitiator we have access, by our love, to god, that by our love we receive the promised remission of sins. paul says nothing of this. he does not, therefore, think that love justifies, because we are justified only when we apprehend christ as propitiator, and believe that for christ's sake god is reconciled to us. neither is justification even to be dreamed of with the omission of christ as propitiator. if there be no need of christ, if by our love we can overcome death, if by our love, without christ as propitiator' we have access to god, then let our adversaries remove the promise concerning christ, then let them abolish the gospel [which teaches that we have access to god through christ as propitiator, and that we are accepted not for the sake of our fulfilling of the law, but for christ's sake]. the adversaries corrupt very many passages, because they bring to them their own opinions, and do not derive the meaning from the passages themselves. for what difficulty is there in this passage if we remove the interpretation which the adversaries, who do not understand what justification is or how it occurs [what faith is, what christ is, or how a man is justified before god], out of their own mind attach to it? the corinthians, being justified before, had received many excellent gifts. in the beginning they glowed with zeal, just as is generally the case. then dissensions [factions and sects] began to arise among them as paul indicates; they began to dislike good teachers. accordingly, paul reproves them, recalling them [to unity and] to offices of love. although these are necessary, yet it would be foolish to imagine that works of the second table, through which we have to do with man and not properly with god, justify us. but in justification we have to treat with god; his wrath must be appeased, and conscience must be pacified with respect to god. none of these occur through the works of the second table [by love, but only by faith, which apprehends christ and the promise of god. however, it is true that losing love involves losing the spirit and faith. and thus paul says: if i have not love, i am nothing. but he does not add the affirmative statement, that love justifies in the sight of god]. but they object that love is preferred to faith and hope. for paul says, cor. , : the greatest of these is charity. now, it is reasonable that the greatest and chief virtue should justify, although paul, in this passage, properly speaks of love towards one's neighbor, and indicates that love is the greatest, because it has most fruits. faith and hope have to do only with god; but love has infinite offices externally towards men. [love goes forth upon earth among the people, and does much good, by consoling, teaching, instructing, helping, counseling privately and publicly.] nevertheless, let us, indeed, grant to the adversaries that love towards god and our neighbor is the greatest virtue, because the chief commandment is this: thou shalt love the lord, thy god matt. , . but how will they infer thence that love justifies? the greatest virtue, they say, justifies. by no means. [it would be true if we had a gracious god because of our virtue. now, it was proven above that we are accepted and justified for christ's sake, not because of our virtue, for our virtue is impure.] for just as even the greatest or first law does not justify, so also the greatest virtue of the law does not justify. [for, as the law and virtue is higher, and our ability to do the same proportionately lower, we are not righteous because of love.] but that virtue justifies which apprehends christ, which communicates to us christ's merits, by which we receive grace and peace from god. but this virtue is faith. for as it has been often said, faith is not only knowledge, but much rather willing to receive or apprehend those things which are offered in the promise concerning christ. moreover this obedience towards god, namely, to wish to receive the offered promise, is no less a divine service, _latreia_, than is love. god wishes us to believe him, and to receive from him blessings, and this he declares to be true divine service. but the adversaries ascribe justification to love because they everywhere teach and require the righteousness of the law. for we cannot deny that love is the highest work of the law. and human wisdom gazes at the law, and seeks in it justification. accordingly, also the scholastic doctors, great and talented men, proclaim this as the highest work of the law, and ascribe to this work justification. but deceived by human wisdom, they did not look upon the uncovered, but upon the veiled face of moses, just as the pharisees, philosophers, mahometans. but we preach the foolishness of the gospel, in which another righteousness is revealed, namely, that for the sake of christ, as propitiator, we are accounted righteous, when we believe that for christ's sake god has been reconciled to us. neither are we ignorant how far distant this doctrine is from the judgment of reason and of the law. nor are we ignorant that the doctrine of the law concerning love makes a much greater show; for it is wisdom. but we are not ashamed of the foolishness of the gospel. for the sake of christ's glory we defend this, and beseech christ, by his holy ghost, to aid us that we may be able to make this clear and manifest. the adversaries, in the confutation, have also cited against us col. , : charity, which is the bond of perfectness. from this they infer that love justifies because it renders men perfect. although a reply concerning perfection could here be made in many ways, yet we will simply recite the meaning of paul. it is certain that paul spoke of love towards one's neighbor. neither must we indeed think that paul would ascribe either justification or perfection to the works of the second table, rather than to those of the first. and if love render men perfect, there will then be no need of christ as propitiator, [however, paul teaches in all places that we are accepted on account of christ, and not on account of our love, or our works, or of the law; for no saint (as was stated before) perfectly fulfils the law. therefore since he in all places writes and teaches that in this life there is no perfection in our works, it is not to be thought that he speaks here of personal perfection.] for faith apprehends christ only as propitiator. this, however, is far distant from the meaning of paul, who never suffers christ to be excluded as propitiator. therefore he speaks not of personal perfection, but of the integrity common to the church [concerning the unity of the church and the word which they interpret as perfection means nothing else than to be not rent]. for on this account he says that love is a bond or connection, to signify that he speaks of the binding and joining together, with each other, of the many members of the church. for just as in all families and in all states concord should be nourished by mutual offices, and tranquillity cannot be retained unless men overlook and forgive certain mistakes among themselves; so paul commands that there should be love in the church in order that it may preserve concord, bear with the harsher manners of brethren as there is need, overlook certain less serious mistakes, lest the church fly apart into various schisms, and enmities and factions and heresies arise from the schisms. for concord must necessarily he rent asunder whenever either the bishops impose [without cause] upon the people heavier burdens, or have no respect to weakness in the people. and dissensions arise when the people judge too severely [quickly censure and criticize] concerning the conduct [walk and life] of teachers [bishops or preachers], or despise the teachers because of certain less serious faults; for then both another kind of doctrine and other teachers are sought after. on the other hand, perfection, i.e., the integrity of the church, is preserved, when the strong bear with the weak, when the people take in good part some faults in the conduct of their teachers [have patience also with their preachers], when the bishops make some allowances for the weakness of the people [know how to exercise forbearance to the people, according to circumstances, with respect to all kinds of weaknesses and faults]. of these precepts of equity the books of all the wise are full, namely, that in every day life we should make many allowances mutually for the sake of common tranquillity. and of this paul frequently teaches both here and elsewhere. wherefore the adversaries argue indiscreetly from the term "perfection" that love justifies, while paul speaks of common integrity and tranquillity. and thus ambrose interprets this passage: just as a building is said to be perfect or entire when all its parts are fitly joined together with one another. moreover, it is disgraceful for the adversaries to preach so much concerning love while they nowhere exhibit it. what are they now doing? they are rending asunder churches, they are writing laws in blood, and are proposing to the most clement prince, the emperor, that these should be promulgated; they are slaughtering priests and other good men, if any one have [even] slightly intimated that he does not entirely approve some manifest abuse. [they wish all dead who say a single word against their godless doctrine.] these things are not consistent with those declamations of love, which if the adversaries would follow, the churches would be tranquil and the state have peace. for these tumults would be quieted if the adversaries would not insist with too much bitterness [from sheer vengeful spite and pharisaical envy, against the truth which they have perceived] upon certain traditions, useless for godliness, most of which not even those very persons observe who most earnestly defend them. but they easily forgive themselves, and yet do not likewise forgive others, according to the passage in the poet: i forgive myself, maevius said. but this is very far distant from those encomiums of love which they here recite from paul, nor do they understand the word any more than the walls which give it back. from peter they cite also this sentence, pet. , : charity shall cover the multitude of sins. it is evident that also peter speaks of love towards one's neighbor, because he joins this passage to the precept by which he commands that they should love one another. neither could it have come into the mind of any apostle that our love overcomes sin and death; that love is the propitiation on account of which to the exclusion of christ as mediator, god is reconciled; that love is righteousness without christ as mediator. for this love, if there would be any, would be a righteousness of the law, and not of the gospel, which promises to us reconciliation and righteousness if we believe that, for the sake of christ as propitiator, the father has been reconciled, and that the merits of christ are bestowed upon us. peter, accordingly, urges us, a little before, to come to christ that we may be built upon christ. and he adds, pet. , - : he that believeth on him shall not be confounded. when god judges and convicts us, our love does not free us from confusion [from our works and lives, we truly suffer shame]. but faith in christ liberates us in these fears, because we know that for christ's sake we are forgiven. besides, this sentence concerning love is derived from prov. , , where the antithesis clearly shows how it ought to be understood: hatred stirreth up strifes; but love covereth all sins. it teaches precisely the same thing as that passage of paul taken from colossians, that if any dissensions would occur, they should be moderated and settled by our equitable and lenient conduct. dissensions, it says, increase by means of hatred, as we often see that from the most trifling offenses tragedies arise [from the smallest sparks a great conflagration arises]. certain trifling offenses occurred between caius caesar and pompey, in which, if the one had yielded a very little to the other, civil war would not have arisen. but while each indulged his own hatred, from a matter of no account the greatest commotions arose. and many heresies have arisen in the church only from the hatred of the teachers. therefore it does not refer to a person's own faults, but to the faults of others, when it says: charity covereth sins, namely, those of others, and that, too, among men, i.e., even though these offenses occur, yet love overlooks them, forgives, yields, and does not carry all things to the extremity of justice. peter, therefore, does not mean that love merits in god's sight the remission of sins, that it is a propitiation to the exclusion of christ as mediator, that it regenerates and justifies, but that it is not morose, harsh, intractable towards men, that it overlooks some mistakes of its friends, that it takes in good part even the harsher manners of others, just as the well-known maxim enjoins: know, but do rot hate, the manners of a fiend. nor was it without design that the apostle taught so frequently concerning this office what the philosophers call epieicheia, leniency. for this virtue is necessary for retaining public harmony [in the church and the civil government], which cannot last unless pastors and churches mutually overlook and pardon many things [if they want to be extremely particular about every defect, and do not allow many things to flow by without noticing them]. from james they cite , : ye see, then how by works a man is justified, and not by faith alone. nor is any other passage supposed to be more contrary to our belief. but the reply is easy and plain. if the adversaries do not attach their own opinions concerning the merits of works, the words of james have in them nothing that is of disadvantage. but wherever there is mention of works, the adversaries add falsely their own godless opinions, that by means of good works we merit the remission of sins; that good works are a propitiation and price on account of which god is reconciled to us; that good works overcome the terrors of sin and of death; that good works are accepted in god's sight on account of their goodness; and that they do not need mercy and christ as propitiator. none of all these things came into the mind of james, which the adversaries nevertheless, defend under the pretext of this passage of james. in the first place, then, we must ponder this, namely, that the passage is more against the adversaries than against us. for the adversaries teach that man is justified by love and works. of faith, by which we apprehend christ as propitiator, they say nothing. yea they condemn this faith; nor do they condemn it only in sentences and writings, but also by the sword and capital punishments they endeavor to exterminate it in the church. how much better does james teach, who does not omit faith, or present love in preference to faith, but retains faith, so that in justification christ may not be excluded as propitiator! just as paul also, when he treats of the sum of the christian life, includes faith and love, tim. , : the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned. secondly, the subject itself declares that here such works are spoken of as follow faith, and show that faith is not dead, but living and efficacious in the heart. james, therefore, did not believe that by good works we merit the remission of sins and grace. for he speaks of the works of those who have been justified, who have already been reconciled and accepted, and have obtained remission of sins. wherefore the adversaries err when they infer that james teaches that we merit remission of sins and grace by good works, and that by our works we have access to god, without christ as propitiator. part thirdly, james has spoken shortly before concerning regeneration, namely, that it occurs through the gospel. for thus he says , : of his own will begat he us with the word of truth, that we should be a kind of first-fruits of his creatures. when he says that we have been born again by the gospel, he teaches that we have been born again and justified by faith. for the promise concerning christ is apprehended only by faith, when we set it against the terrors of sin and of death. james does not, therefore, think that we are born again by our works. from these things it is clear that james does not contradict us, who, when censuring idle and secure minds, that imagine that they have faith, although they do not have it, made a distinction between dead and living faith. he says that that is dead which does not bring forth good works [and fruits of the spirit: obedience, patience, chastity, love]; he says that that is living which brings forth good works. furthermore, we have frequently already shown what we term faith. for we do not speak of idle knowledge [that merely the history concerning christ should be known], such as devils have, but of faith which resists the terrors of conscience, and cheers and consoles terrified hearts [the new light and power which the holy ghost works in the heart, through which we overcome the terrors of death, of sin, etc.]. such faith is neither an easy matter, as the adversaries dream [as they say: believe, believe, how easy it is to believe! etc.], nor a human power [thought which i can form for myself], but a divine power, by which we are quickened, and by which we overcome the devil and death. just as paul says to the colossians, , , that faith is efficacious through the power of god, and overcomes death: wherein also ye are risen with him through the faith of the operation of god. since this faith is a new life, it necessarily produces new movements and works. [because it is a new light and life in the heart, whereby we obtain another mind and spirit, it is living, productive, and rich in good works.] accordingly, james is right in denying that we are justified by such a faith as is without works. but when he says that we are justified by faith and works, he certainly does not say that we are born again by works. neither does he say this, that partly christ is our propitiator, and partly our works are our propitiation. nor does he describe the mode of justification, but only of what nature the just are, after they have been already justified and regenerated. [for he is speaking of works which should follow faith. there it is well said: he who has faith and good works is righteous; not, indeed, on account of the works, but for christ's sake, through faith. and as a good tree should bring forth good fruit, and yet the fruit does not make the tree good, so good works must follow the new birth, although they do not make man accepted before god; but as the tree must first be good, so also must man be first accepted before god by faith for christ's sake. the works are too insignificant to render god gracious to us for their sake, if he were not gracious to us for christ's sake. therefore james does not contradict st. paul, and does not say that by our works we merit, etc.] and here to be justified does not mean that a righteous man is made from a wicked man, but to be pronounced righteous in a forensic sense, as also in the passage rom. , : the doers of the law shall be justified. as, therefore, these words: the doers of the law shall be justified, contain nothing contrary to our doctrine, so, too, we believe concerning the words of james: by works a man is justified, and not by faith alone, because men having faith and good works are certainly pronounced righteous. for, as we have said, the good works of saints are righteous, and please on account of faith. for james commends only such works as faith produces, as he testifies when he says of abraham, , : faith wrought with his works. in this sense it is said: the doers of the law are justified, i.e., they are pronounced righteous who from the heart believe god, and afterwards have good fruits which please him on account of faith, and accordingly, are the fulfilment of the law. these things, simply spoken, contain nothing erroneous, but they are distorted by the adversaries who attach to them godless opinions out of their mind. for it does not follow hence that works merit the remission of sins; that works regenerate hearts; that works are a propitiation, that works please without christ as propitiator; that works do not need christ as propitiator. james says nothing of these things, which, nevertheless, the adversaries shamelessly infer from the words of james. certain other passages concerning works are also cited against us. luke , : forgive, and ye shall be forgiven. is. , [ ]: is it not to deal thy bread to the hungry?...then shalt thou call, and the lord will answer. dan. , [ ]: break off thy sins, by showing mercy to the poor. matt. , : blessed are the poor in spirit; for theirs is the kingdom of heaven; and v. : blessed are the merciful; for they shall obtain mercy. even these passages would contain nothing contrary to us if the adversaries would not falsely attach something to them. for they contain two things: the one is a preaching either of the law or of repentance, which not only convicts those doing wrong, but also enjoins them to do what is right; the other is a promise which is added. but it is not added that sins are remitted without faith, or that works themselves are a propitiation. moreover, in the preaching of the law these two things ought always to be understood, namely: first, that the law cannot be observed unless we have been regenerated by faith in christ, just as christ says, john , : without me ye can do nothing. secondly, and though some external works can certainly be done, this general judgment: without faith it is impossible to please god, which interprets the whole law, must be retained: and the gospel must be retained, that through christ we have access to the father, heb. , , rom. , . for it is evident that we are not justified by the law. otherwise, why would there be need of christ or the gospel, if the preaching of the law alone would be sufficient? thus in the preaching of repentance, the preaching of the law, or the word convicting of sin, is not sufficient, because the law works wrath, and only accuses, only terrifies consciences, because consciences never are at rest, unless they hear the voice of god in which the remission of sins is clearly promised. accordingly, the gospel must be added, that for christ's sake sins are remitted, and that we obtain remission of sins by faith in christ. if the adversaries exclude the gospel of christ from the preaching of repentance, they are judged aright to be blasphemers against christ. therefore, when isaiah, , . , preaches repentance: cease to do evil; learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. come now and let us reason together, saith the lord; though your sine be as scarlet, they shall be white as snow, the prophet thus both exhorts to repentance, and adds the promise. but it would be foolish to consider in such a sentence only the words: relieve the oppressed; judge the fatherless. for he says in the beginning: cease to do evil, where he censures impiety of heart and requires faith. neither does the prophet say that through the works: relieve the oppressed, judge the fatherless, they can merit the remission of sins _ex opere operato_, but he commands such works as are necessary in the new life. yet, in the mean time, he means that remission of sins is received by faith, and accordingly the promise is added. thus we must understand all similar passages. christ preaches repentance when he says: forgive, and he adds the promise: and ye shall be forgiven, luke , . nor, indeed, does he say this, namely, that, when we forgive, by this work of ours we merit the remission of sins _ex opere operato_, as they term it, but he requires a new life, which certainly is necessary. yet, in the mean time he means that remission of sins is received by faith. thus, when isaiah says, , : deal thy bread to the hungry, he requires a new life. nor does the prophet speak of this work alone, but, as the text indicates, of the entire repentance; yet, in the mean time, he intends that remission of sins is received by faith. for the position is sure, and none of the gates of hell can overthrow it, that in the preaching of repentance the preaching of the law is not sufficient, because the law works wrath and always accuses. but the preaching of the gospel should be added, namely, that in this way remission of sins is granted us, if we believe that sins are remitted us for christ's sake. otherwise, why would there be need of the gospel, why would there be need of christ? this belief ought always to be in view, in order that it may be opposed to those who, christ being cast aside and the gospel being blotted out, wickedly distort the scriptures to the human opinions, that by our works we purchase remission of sins. thus also in the sermon of daniel, , , faith is required. [the words of the prophet which were full of faith and spirit, we must not regard as heathenish as those of aristotle or any other heathen. aristotle also admonished alexander that he should not use his power for his own wantonness, but for the improvement of countries and men. this was written correctly and well; concerning the office of king nothing better can be preached or written. but daniel is speaking to his king, not only concerning his office as king, but concerning repentance, the forgiveness of sins, reconciliation to god, and concerning sublime, great, spiritual subjects, which far transcend human thoughts and works.] for daniel did not mean that the king should only bestow alms [which even a hypocrite can do], but embraces repentance when he says: break off [redeem, vulg.] thy iniquities by showing mercy to the poor, i.e. break off thy sins by a change of heart and works. but here also faith is required. and daniel proclaims to him many things concerning the worship of the only god, the god of israel, and converts the king not only to bestow alms, but much more to faith. for we have the excellent confession of the king concerning the god of israel: there is no other god that can deliver after this sort dan. , . therefore, in the sermon of daniel there are two parts. the one part is that which gives commandment concerning the new life and the works of the new life. the other part is, that daniel promises to the king the remission of sins. [now, where there is a promise, faith is required. for the promise cannot be received in any other way than by the heart's relying on such word of god, and not regarding its own worthiness or unworthiness. accordingly, daniel also demands faith: for thus the promise reads: there will be healing for thy offenses.] and this promise of the remission of sins is not a preaching of the law, but a truly prophetical and evangelical voice, of which daniel certainly meant that it should be received in faith. for daniel knew that the remission of sins in christ was promised not only to the israelites, but also to all nations. otherwise he could not have promised to the king the remission of sins. for it is not in the power of man especially amid the terrors of sin, to assert without a sure word of god concerning god's will, that he ceases to be angry. and the words of daniel speak in his own language still more clearly of repentance and still more clearly bring out the promise. redeem thy sins by righteousness and thy iniquities by favors toward the poor. these words teach concerning the whole of repentance. [it is as much as to say: amend your life! and it is true, when we amend our lives, we become rid of sin.] for they direct him to become righteous, then to do good works, to defend the miserable against injustice, as was the duty of a king. but righteousness is faith in the heart. moreover, sins are redeemed by repentance, i.e. the obligation or guilt is removed, because god forgives those who repent, as it is written in ezek. , . . nor are we to infer from this that he forgives on account of works that follow, on account of alms, but on account of his promise he forgives those who apprehend his promise. neither do any apprehend his promise, except those who truly believe, and by faith overcome sin and death. these, being regenerated, ought to bring forth fruits worthy of repentance, just as john says, matt. , . the promise, therefore, was added: so, there will be healing for thy offenses, dan. , . [daniel does not only demand works, but says: redeem thy sins by righteousness. now, everybody knows that in scripture righteousness does not mean only external works, but embraces faith, as paul says: _iustus ex fide vivet_? the just shall live by his faith, heb. , . hence, daniel first demands faith when he mentions righteousness and says: redeem thy sins by righteousness, that is, by faith toward god, by which thou art made righteous. in addition to this do good works, administer your office, do not be a tyrant, but see that your government be profitable to your country and people, preserve peace, and protect the poor against unjust force. these are princely alms.] jerome here added a particle expressing doubt, that is beside the matter, and in his commentaries contends much more unwisely that the remission of sins is uncertain. but let us remember that the gospel gives a sure promise of the remission of sins. and to deny that there must be a sure promise of the remission of sins would completely abolish the gospel. let us therefore dismiss jerome concerning this passage. although the promise is displayed even in the word redeem. for it signifies that the remission of sins is possible that sins can be redeemed, i.e., that their obligation or guilt can be removed, or the wrath of god appeased. but our adversaries, overlooking the promises, everywhere, consider only the precepts, and attach falsely the human opinion that remission occurs on account of works, although the text does not say this, but much rather requires faith. for wherever a promise is, there faith is required. for a promise cannot be received unless by faith. [the same answer must also be given in reference to the passage from the gospel: forgive, and you will be forgiven. for this is just such a doctrine of repentance. the first part in this passage demands amendment of life and good works, the other part adds the promise. nor are we to infer from this that our forgiving merits for us _ex opere operato_ remission of sin. for that is not what christ says, but as in other sacraments christ has attached the promise to an external sign, so he attaches the promise of the forgiveness of sin in this place to external good works. and as in the lord's supper we do not obtain forgiveness of sin without faith, _ex opere operato_, so neither in this when we forgive. for, our forgiving is not a good work, except it is performed by a person whose sins have been previously forgiven by god in christ. if, therefore, our forgiving is to please god, it must follow after the forgiveness which god extends to us. for, as a rule, christ combines these two, the law and the gospel, both faith and good works, in order to indicate that, where good works do not follow, there is no faith either that we may have external marks, which remind us of the gospel and the forgiveness of sin, for our comfort and that thus our faith may be exercised in many ways. in this manner we are to understand such passages, otherwise they would directly contradict the entire gospel, and our beggarly works would be put in the place of christ, who alone is to be the propitiation, which no man is by any means to despise. again, if these passages were to be understood as relating to works, the remission of sins would be quite uncertain; for it would rest on a poor foundation, on our miserable works.] but works become conspicuous among men. human reason naturally admires these, and because it sees only works, and does not understand or consider faith, it dreams accordingly that these works merit remission of sins and justify. this opinion of the law inheres by nature in men's minds; neither can it be expelled, unless when we are divinely taught. but the mind must be recalled from such carnal opinions to the word of god. we see that the gospel and the promise concerning christ have been laid before us. when, therefore, the law is preached, when works are enjoined, we should not spurn the promise concerning christ. but the latter must first be apprehended, in order that we may be able to produce good works, and our works may please god, as christ says, john ; : with out me ye can do nothing. therefore, if daniel would have used such words as these: "redeem your sins by repentance," the adversaries would take no notice of this passage. now, since he has actually expressed this thought in apparently other words, the adversaries distort his words to the injury of the doctrine of grace and faith, although daniel meant most especially to include faith. thus, therefore, we reply to the words of daniel, that, inasmuch as he is preaching repentance, he is teaching not only of works, but also of faith, as the narrative itself in the context testifies. secondly, because daniel clearly presents the promise, he necessarily requires faith which believes that sins are freely remitted by god. although, therefore, in repentance he mentions works, yet daniel does not say that by these works we merit remission of sins. for daniel speaks not only of the remission of the punishment; because remission of the punishment is sought for in vain unless the heart first receive the remission of guilt. besides, if the adversaries understand daniel as speaking only of the remission of punishment, this passage will prove nothing against us, because it will thus be necessary for even them to confess that the remission of sin and free justification precede. afterwards even we concede that the punishments by which we are chastised, are mitigated by our prayers and good works, and finally by our entire repentance, according to cor. , : for if we would judge ourselves, we should not be judged. and jer. , : if thou return, then will i bring thee again. and zech. , : turn ye unto me, and i will turn unto you. and ps. , : call upon me in the day of trouble. let us, therefore, in all our encomiums upon works and in the preaching of the law retain this rule: that the law is not observed without christ. as he himself has said: without me ye can do nothing. likewise that: without faith it is impossible to please god, heb. , . for it is very certain that the doctrine of the law is not intended to remove the gospel, and to remove christ as propitiator. and let the pharisees, our adversaries, be cursed, who so interpret the law as to ascribe the glory of christ to works namely, that they are a propitiation, that they merit the remission of sins. it follows, therefore, that works are always thus praised, namely, that they are pleasing on account of faith, as works do not please without christ as propitiator. by him we have access to god, rom. , , not by works, without christ as mediator. therefore, when it is said, matt. , : if thou wilt enter into life, keep the commandments, we must believe that without christ the commandments are not kept, and without him cannot please. thus in the decalog itself, in the first commandment ex. , : showing mercy unto thousands of them that love me and keep my commandments, the most liberal promise of the law is added. but this law is not observed without christ. for it always accuses the conscience which does not satisfy the law, and therefore in terror, flies from the judgment and punishment of the law. because the law worketh wrath, rom. , . man observes the law, however, when he hears that for christ's sake god is reconciled to us, even though we cannot satisfy the law. when, by this faith, christ is apprehended as mediator, the heart finds rest, and begins to love god and observe the law, and knows that now, because of christ as mediator, it is pleasing to god, even though the inchoate fulfilling of the law be far from perfection and be very impure. thus we must judge also concerning the preaching of repentance. for although in the doctrine of repentance the scholastics have said nothing at all concerning faith, yet we think that none of our adversaries is so mad as to deny that absolution is a voice of the gospel. and absolution ought to be received by faith, in order that it may cheer the terrified conscience. therefore the doctrine of repentance, because it not only commands new works, but also promises the remission of sins, necessarily requires faith. for the remission of sins is not received unless by faith. therefore, in those passages that refer to repentance, we should always understand that not only works, but also faith is required, as in matt. , . for if ye forgive men their trespasses, your heavenly father will also forgive you. here a work is required, and the promise of the remission of sins is added which does not occur on account of the work, but through faith, on account of christ. just as scripture testifies in many passages: acts , : to him give all the prophets witness that through his name, whosoever believeth in him, shall receive remission of sins; and john , : your sins are forgiven you for his name's sake; eph. , : in whom we have redemption through his blood the forgiveness of sins. although what need is there to recite testimonies? this is the very voice peculiar to the gospel, namely, that for christ's sake, and not for the sake of our works, we obtain by faith remission of sins. our adversaries endeavor to suppress this voice of the gospel by means of distorted passages which contain the doctrine of the law, or of works. for it is true that in the doctrine of repentance works are required, because certainly a new life is required. but here the adversaries wrongly add that by such works we merit the remission of sins, or justification. and yet christ often connects the promise of the remission of sins to good works not because he means that good works are a propitiation, for they follow reconciliation; but for two reasons. one is, because good fruits must necessarily follow. therefore he reminds us that, if good fruits do not follow the repentance is hypocritical and feigned. the other reason is, because we have need of external signs of so great a promise, because a conscience full of fear has need of manifold consolation. as, therefore, baptism and the lord's supper are signs that continually admonish, cheer, and encourage desponding minds to believe the more firmly that their sins are forgiven, so the same promise is written and portrayed in good works, in order that these works may admonish us to believe the more firmly. and those who produce no good works do not excite themselves to believe, but despise these promises. the godly on the other hand, embrace them, and rejoice that they have the signs and testimonies of so great a promise. accordingly, they exercise themselves in these signs and testimonies. just as, therefore, the lord's supper does not justify us _ex opere operato_, without faith, so alms do not justify us without faith, _ex opere operato_. so also the address of tobias, , , ought to be received: alms free from every sin and from death. we will not say that this is hyperbole, although it ought thus to be received, so as not to detract from the praise of christ, whose prerogative it is to free from sin and death. but we must come back to the rule that without christ the doctrine of the law is of no profit. therefore those alms please god which follow reconciliation or justification, and not those which precede. therefore they free from sin and death, not _ex opere operato_, but, as we have said above concerning repentance, that we ought to embrace faith and its fruits, so here we must say concerning alms that this entire newness of life saves [that they please god because they occur in believers]. alms also are the exercises of faith, which receives the remission of sins and overcomes death, while it exercises itself more and more, and in these exercises receives strength. we grant also this, that alms merit many favors from god [but they cannot overcome death, hell, the devil, sins, and give the conscience peace (for this must occur alone through faith in christ)], mitigate punishments, and that they merit our defense in the dangers of sins and of death, as we have said a little before concerning the entire repentance. [this is the simple meaning, which agrees also with other passages of scripture. for wherever in the scriptures good works are praised, we must always understand them according to the rule of paul, that the law and works must not be elevated above christ, but that christ and faith are as far above all works as the heavens are above the earth.] and the address of tobias, regarded as a whole shows that faith is required before alms, , : be mindful of the lord, thy god, all thy days and afterwards, v. . bless the lord, thy god, always, and desire of him that thy ways be directed. this, however, belongs properly to that faith of which we speak, which believes that god is reconciled to it because of his mercy, and which wishes to be justified, sanctified, and governed by god. but our adversaries, charming men, pick out mutilated sentences, in order to deceive those who are unskilled. afterwards they attach something from their own opinions. therefore, entire passages are to be required, because, according to the common precept, it is unbecoming, before the entire law is thoroughly examined, to judge or reply when any single clause of it is presented. and passages, when produced in their entirety, very frequently bring the interpretation with them. luke , is also cited in a mutilated form, namely: give alms of such things as ye have; and, behold, all things are clean unto you. the adversaries are very stupid [are deaf, and have callous ears; therefore, we must so often etc.]. for time and again we have said that to the preaching of the law there should be added the gospel concerning christ, because of whom good works are pleasing, but they everywhere teach [without shame] that, christ being excluded, justification is merited by the works of the law. when this passage is produced unmutilated, it will show that faith is required. christ rebukes the pharisees who think that they are cleansed before god i.e. , that they are justified by frequent ablutions [by all sorts of _baptismata carnis_, that is, by all sorts of baths, washings, and cleansings of the body, of vessels, of garments]. just as some pope or other says of the water sprinkled with salt that it sanctifies and cleanses the people; and the gloss says that it cleanses from venial sins. such also were the opinions of the pharisees which christ reproved, and to this feigned cleansing he opposes a double cleanness, the one internal, the other external. he bids them be cleansed inwardly [(which occurs only through faith)], and adds concerning the outward cleanness: give alms of such things as ye have; and, behold, all things are clean unto you. the adversaries do not apply aright the universal particle all things; for christ adds this conclusion to both members: "all things will be clean unto you, if you will be clean within, and will outwardly give alms." for he indicates that outward cleanness is to be referred to works commanded by god, and not to human traditions, such as the ablutions were at that time, and the daily sprinkling of water, the vesture of monks, the distinctions of food, and similar acts of ostentation are now. but the adversaries distort the meaning by sophistically transferring the universal particle to only one part: "all things will be clean to those having given alms." [as if any one would infer: andrew is present; therefore all the apostles are present. wherefore in the antecedent both members ought to be joined: believe and give alms. for to this the entire mission, the entire office of christ points; to this end he is come that we should believe in him. now, if both parts are combined, believing and giving alms, it follows rightly that all things are clean: the heart by faith, the external conversation by good works. thus we must combine the entire sermon, and not invert the parts, and interpret the text to mean that the heart is cleansed from sin by alms. moreover, there are some who think that these words were spoken by christ against the pharisees ironically, as if he meant to say: aye, my dear lords, rob and steal, and then go and give alms, and you will be promptly cleansed, so that christ would in a somewhat sarcastic and mocking way puncture their pharisaical hypocrisy. for, although they abounded in unbelief, avarice, and every evil work, they still observed their purifications, gave alms, and believed that they were quite pure, lovely saints. this interpretation is not contrary to the text.] yet peter says, acts , , that hearts are purified by faith. and when this entire passage is examined, it presents a meaning harmonizing with the rest of scripture, that, if the hearts are cleansed and then outwardly alms are added, i.e., all the works of love, they are thus entirely clean i.e. not only within, but also without. and why is not the entire discourse added to it? there are many parts of the reproof, some of which give commandment concerning faith and others concerning works. nor is it the part of a candid reader to pick out the commands concerning works, while the passages concerning faith are omitted. lastly, readers are to be admonished of this, namely, that the adversaries give the worst advice to godly consciences when they teach that by works the remission of sins is merited, because conscience, in acquiring remission through works, cannot be confident that the work will satisfy god. accordingly, it is always tormented, and continually devises other works and other acts of worship until it altogether despairs. this course is described by paul, rom. , , where he proves that the promise of righteousness is not obtained because of our works, because we could never affirm that we had a reconciled god. for the law always accuses. thus the promise would be in vain and uncertain. he accordingly concludes that this promise of the remission of sins and of righteousness is received by faith, not on account of works. this is the true, simple, and genuine meaning of paul, in which the greatest consolation is offered godly consciences, and the glory of christ is shown forth, who certainly was given to us for this purpose, namely, that through him we might have grace, righteousness, and peace. thus far we have reviewed the principal passages which the adversaries cite against us, in order to show that faith does not justify, and that we merit, by our works, remission of sins and grace. but we hope that we have shown clearly enough to godly consciences that these passages are not opposed to our doctrine; that the adversaries wickedly distort the scriptures to their opinions; that the most of the passages which they cite have been garbled; that, while omitting the clearest passages concerning faith, they only select from the scriptures passages concerning works, and even these they distort; that everywhere they add certain human opinions to that which the words of scripture say; that they teach the law in such a manner as to suppress the gospel concerning christ. for the entire doctrine of the adversaries is, in part, derived from human reason, and is, in part, a doctrine of the law, not of the gospel. for they teach two modes of justification, of which the one has been derived from reason and the other from the law, not from the gospel, or the promise concerning christ. the former mode of justification with them is, that they teach that by good works men merit grace both _de congruo and de condigno_. this mode is a doctrine of reason, because reason, not seeing the uncleanness of the heart, thinks that it pleases god if it perform good works, and for this reason other works and other acts of worship are constantly devised, by men in great peril, against the terrors of conscience. the heathen and the israelites slew human victims, and undertook many other most painful works in order to appease god's wrath. afterwards, orders of monks were devised, and these vied with each other in the severity of their observances against the terrors of conscience and god's wrath. and this mode of justification, because it is according to reason, and is altogether occupied with outward works, can be understood, and to a certain extent be rendered. and to this the canonists have distorted the misunderstood church ordinances, which were enacted by the fathers for a far different purpose, namely, not that by these works we should seek after righteousness, but that, for the sake of mutual tranquillity among men, there might be a certain order in the church. in this manner they also distorted the sacraments and most especially the mass, through which they seek _ex opere operato_ righteousness, grace, and salvation. part another mode of justification is handed down by the scholastic theologians when they teach that we are righteous through a habit infused by god, which is love, and that, aided by this habit, we observe the law of god outwardly and inwardly and that this fulfilling of the law is worthy of grace and of eternal life. this doctrine is plainly the doctrine of the law. for that is true which the law says: thou shalt love the lord, thy god, etc., deut. , . thou shalt love thy neighbor lev. , . love is, therefore, the fulfilling of the law. but it is easy for a christian to judge concerning both modes, because both modes exclude christ, and are therefore to be rejected. in the former, which teaches that our works are a propitiation for sin, the impiety is manifest. the latter mode contains much that is injurious. it does not teach that, when we are born again, we avail ourselves of christ. it does not teach that justification is the remission of sins. it does not teach that we attain the remission of sins before we love but falsely represents that we rouse in ourselves the act of love, through which we merit remission of sins. nor does it teach that by faith in christ we overcome the terrors of sin and death. it falsely represents that, by their own fulfilling of the law, without christ as propitiator, men come to god. finally, it represents that this very fulfilling of the law, without christ as propitiator, is righteousness worthy of grace and eternal life, while nevertheless scarcely a weak and feeble fulfilling of the law occurs even in saints. but if any one will only reflect upon it that the gospel has not been given in vain to the world, and that christ has not been promised, set forth, has not been born, has not suffered, has not risen again in vain, he will most readily understand that we are justified not from reason or from the law. in regard to justification, we therefore are compelled to dissent from the adversaries. for the gospel shows another mode; the gospel compels us to avail ourselves of christ in justification, it teaches that through him we have access to god by faith; it teaches that we ought to set him as mediator and propitiator against god's wrath; it teaches that by faith in christ the remission of sins and reconciliation are received, and the terrors of sin and of death overcome. thus paul also says that righteousness is not of the law, but of the promise, in which the father has promised that he wishes to forgive, that for christ's sake he wishes to be reconciled. this promise, however, is received by faith alone, as paul testifies, rom. , . this faith alone receives remission of sins, justifies, and regenerates. then love and other good fruits follow. thus, therefore, we teach that man is justified, as we have above said, when conscience, terrified by the preaching of repentance, is cheered and believes that for christ's sake it has a reconciled god. this faith is counted for righteousness before god, rom. , . . and when in this manner the heart is cheered and quickened by faith, it receives the holy ghost, who renews us, so that we are able to observe the law; so that we are able to love god and the word of god, and to be submissive to god in afflictions, so that we are able to be chaste, to love our neighbor, etc. even though these works are as yet far distant from the perfection of the law, yet they please on account of faith, by which we are accounted righteous, because we believe that for christ's sake we have a reconciled god. these things are plain and in harmony with the gospel, and can be understood by persons of sound mind. and from this foundation it can easily be decided why we ascribe justification to faith, and not to love; although love follows faith, because love is the fulfilling of the law. but paul teaches that we are justified not from the law, but from the promise which is received only by faith. for we neither come to god without christ as mediator, nor receive remission of sins for the sake of our love, but for the sake of christ. likewise we are not able to love god while he is angry, and the law always accuses us, always manifests to us an angry god. therefore, by faith we must first apprehend the promise that for christ's sake the father is reconciled and forgives. afterwards we begin to observe the law. our eyes are to be cast far away from human reason, far away from moses upon christ, and we are to believe that christ is given us, in order that for his sake we may be accounted righteous. in the flesh we never satisfy the law. thus, therefore, we are accounted righteous, not on account of the law but on account of christ because his merits are granted us, if we believe on him. if any one, therefore, has considered these foundations, that we are not justified by the law because human nature cannot observe the law of god and cannot love god, but that we are justified from the promise, in which, for christ's sake, reconciliation, righteousness, and eternal life have been promised, he will easily understand that justification must necessarily be ascribed to faith, if he only will reflect upon the fact that it is not in vain that christ has been promised and set forth, that he has been born and has suffered and been raised again; if he will reflect upon the fact that the promise of grace in christ is not in vain, that it was made immediately from the beginning of the world apart from and beyond the law; if he will reflect upon the fact that the promise should be received by faith, as john says, ep. , sq.: he that believeth not god hath made him a liar, because he believeth not the record that god gave of his son. and this is the record that god hath given to us eternal life, and this life is in his son. he that hath the son hath life, and he that hath not the son of god hath not life. and christ says john , : if the son, therefore, shall make you free, ye shall be free indeed. and paul, rom. , : by whom also we have access to god; and he adds: by faith. by faith in christ, therefore, the promise of remission of sins and of righteousness is received. neither are we justified before god by reason or by the law. these things are so plain and so manifest that we wonder that the madness of the adversaries is so great as to call them into doubt. the proof is manifest that, since we are justified before god not from the law but from the promise, it is necessary to ascribe justification to faith. what can be opposed to this proof, unless some one wish to abolish the entire gospel and the entire christ? the glory of christ becomes more brilliant when we teach that we avail ourselves of him as mediator and propitiator. godly consciences see that in this doctrine the most abundant consolation is offered to them, namely, that they ought to believe and most firmly assert that they have a reconciled father for christ's sake, and not for the sake of our righteousness, and that, nevertheless, christ aids us, so that we are able to observe also the law. of such great blessings as these the adversaries deprive the church when they condemn and endeavor to efface, the doctrine concerning the righteousness of faith. therefore let all well-disposed minds beware of consenting to the godless counsels of the adversaries. in the doctrine of the adversaries concerning justification no mention is made of christ, and how we ought to set him against the wrath of god, as though, indeed, we were able to overcome the wrath of god by love, or to love an angry god. in regard to these things, consciences are left in uncertainty. for if they are to think that they have a reconciled god for the reason that they love, and that they observe the law, they must needs always doubt whether they have a reconciled god, because they either do not feel this love, as the adversaries acknowledge, or they certainly feel that it is very small; and much more frequently do they feel that they are angry at the judgment of god, who oppresses human nature with many terrible evils, with troubles of this life, the terrors of eternal wrath, etc. when, therefore, will conscience be at rest, when will it be pacified? when, in this doubt and in these terrors, will it love god? what else is the doctrine of the law than a doctrine of despair? and let any one of our adversaries come forward who can teach us concerning this love, how he himself loves god. they do not at all understand what they say they only echo, just like the walls of a house, the little word "love," without understanding it. so confused and obscure is their doctrine: it not only transfers the glory of christ to human works, but also leads consciences either to presumption or to despair. but ours, we hope, is readily understood by pious minds, and brings godly and salutary consolation to terrified consciences. for as the adversaries quibble that also many wicked men and devils believe, we have frequently already said that we speak of faith in christ, i.e., of faith in the remission of sins, of faith which truly and heartily assents to the promise of grace. this is not brought about without a great struggle in human hearts. and men of sound mind can easily judge that the faith which believes that we are cared for by god, and that we are forgiven and heard by him, is a matter above nature. for of its own accord the human mind makes no such decision concerning god. therefore this faith of which we speak is neither in the wicked nor in devils. furthermore, if any sophist cavils that righteousness is in the will, and therefore it cannot be ascribed to faith, which is in the intellect, the reply is easy, because in the schools even such persons acknowledge that the will commands the intellect to assent to the word of god. we say also quite clearly: just as the terrors of sin and death are not only thoughts of the intellect, but also horrible movements of the will fleeing god's judgment, so faith is not only knowledge in the intellect, but also confidence in the will, i.e., it is to wish and to receive that which is offered in the promise, namely, reconciliation and remission of sins. scripture thus uses the term "faith," as the following sentence of paul testifies, rom. , : being justified by faith, we have peace with god. moreover, in this passage, to justify signifies, according to forensic usage, to acquit a guilty one and declare him righteous, but on account of the righteousness of another, namely, of christ, which righteousness of another is communicated to us by faith. therefore, since in this passage our righteousness is the imputation of the righteousness of another, we must here speak concerning righteousness otherwise than when in philosophy or in a civil court we seek after the righteousness of one's own work which certainly is in the will. paul accordingly says, cor. , : of him are ye in christ jesus, who of god is made unto us wisdom and righteousness, and sanctification, and redemption. and cor. , : he hath mode him to be sin for us who knew no sin, that we might be made the righteousness of god in him. but because the righteousness of christ is given us by faith, faith is for this reason righteousness in us imputatively, i.e., it is that by which we are made acceptable to god on account of the imputation and ordinance of god, as paul says, rom. , . : faith is reckoned for righteousness. although on account of certain captious persons we must say technically: faith is truly righteousness, because it is obedience to the gospel. for it is evident that obedience to the command of a superior is truly a species of distributive justice. and this obedience to the gospel is reckoned for righteousness, so that, only on account of this, because by this we apprehend christ as propitiator, good works, or obedience to the law, are pleasing. for we do not satisfy the law, but for christ's sake this is forgiven us, as paul says, rom. , : there is therefore now no condemnation to them which are in christ jesus. this faith gives god the honor, gives god that which is his own, in this, that, by receiving the promises, it obeys him. just as paul also says, rom. , : he staggered not at the promise of god through unbelief, but was strong in faith, giving glory to god. thus the worship and divine service of the gospel is to receive from god gifts, on the contrary, the worship of the law is to offer and present our gifts to god. we can, however, offer nothing to god unless we have first been reconciled and born again. this passage too, brings the greatest consolation, as the chief worship of the gospel is to wish to receive remission of sins, grace, and righteousness. of this worship christ says, john , : this is the will of him that sent me, that every one which seeth the son, and believeth on him, may have everlasting life. and the father says, matt. , : this is my beloved son, in whom i am well pleased, hear ye him. the adversaries speak of obedience to the law; they do not speak of obedience to the gospel, and yet we cannot obey the law, unless, through the gospel, we have been born again, since we cannot love god, unless the remission of sins has been received. for as long as we feel that he is angry with us, human nature flees from his wrath and judgment. if any one should make a cavil such as this: if that be faith which wishes those things that are offered in the promise, the habits of faith and hope seem to be confounded, because hope is that which expects promised things, to this we reply that these dispositions cannot in reality be severed, in the manner that they are divided by idle speculations in the schools. for also in the epistle to the hebrews faith is defined as the substance (_exspectatio_) of things hoped for, heb. , . yet if any one wish a distinction to be made, we say that the object of hope is properly a future event, but that faith is concerned with future and present things, and receives in the present the remission of sins offered in the promise. from these statements we hope that it can be sufficiently understood both what faith is and that we are compelled to hold that by faith we are justified, reconciled, and regenerated, if, indeed, we wish to teach the righteousness of the gospel, and not the righteousness of the law. for those who teach that we are justified by love teach the righteousness of the law, and do not teach us in justification to avail ourselves of christ as mediator. these things also are manifest namely, that not by love, but by faith, we overcome the terrors of sin and death, that we cannot oppose our love and fulfilling of the law to the wrath of god, because paul says, rom. , : by christ we have access to god by faith. we urge this sentence so frequently for the sake of perspicuity. for it shows most clearly the state of our whole case, and, when carefully considered, can teach abundantly concerning the whole matter, and can console well-disposed minds. accordingly, it is of advantage to have it at hand and in sight, not only that we may be able to oppose it to the doctrine of our adversaries, who teach that we come to god not by faith, but by love and merits, without christ as mediator; and also, at the same time that, when in fear, we may cheer ourselves and exercise faith. this is also manifest, that without the aid of christ we cannot observe the law, as he himself says john , : without me ye can do nothing. accordingly, before we observe the law, our hearts must be born again by faith. [from the explanations which we have made it can easily be inferred what answer must be given to similar quotations. for the rule so interprets all passages that treat of good works that outside of christ they are to be worthless before god, and that the heart must first have christ, and believe that it is accepted with god for christ's sake, not because of its own works. the adversaries also bring forward some arguments of the schools, which are easily answered, if you know what faith is. tried christians speak of faith quite differently from the sophists, for we have shown before that to believe means to rely on the mercy of god, that he desires to be gracious for christ's sake, without our merits. that is what it means to believe the article of the forgiveness of sin. to believe this does not mean to know the history only, which the devils also know. therefore we can easily meet the argument of the schools when they say that the devils also believe, therefore faith does not justify. aye, the devils know the history, but they do not believe the forgiveness of sin. again, they say: to be righteous is to be obedient. now, to perform works is certainly obedience; therefore works must justify. we should answer this as follows: to be righteous is a kind of obedience which god accepts as such. now god is not willing to accept our obedience in works as righteousness; for it is not an obedience of the heart, because none truly keep the law. for this reason he has ordained that there should be another kind of obedience which he will accept as righteousness, namely, that we are to acknowledge our disobedience, and trust that we are pleasing to god for christ's sake, not on account of our obedience. accordingly, to be righteous in this case means to be pleasing to god, not on account of our own obedience, but from mercy for christ's sake. again, to sin is to hate god; therefore, to love god must be righteousness. true, to love god is the righteousness of the law. but nobody fulfils this law. therefore the gospel teaches a new kind of righteousness, namely, that we are pleasing to god for christ's sake, although we have not fulfilled the law; and yet, we are to begin to do the law. again, what is the difference between faith and hope? answer: hope expects future blessings and deliverance from tribulation; faith receives the present reconciliation, and concludes in the heart that god has forgiven my sin, and that he is now gracious to me. and this is a noble service of god, which serves god by giving him the honor, and by esteeming his mercy and promise so sure that without merit we can receive and expect from him all manner of blessings. and in this service of god the heart should be exercised and increase, of which the foolish sophists know nothing.] hence it can also be understood why we find fault with the doctrine of the adversaries concerning _meritum condigni_. the decision is very easy: because they do not make mention of faith, that we please god by faith for christ's sake, but imagine that good works, wrought by the aid of the habit of love, constitute a righteousness worthy by itself to please god, and worthy of eternal life, and that they have no need of christ as mediator. [this can in no wise be tolerated.] what else is this than to transfer the glory of christ to our works, namely that we please god because of our works, and not because of christ? but this is also to rob christ of the glory of being the mediator who is mediator perpetually, and not merely in the beginning of justification. paul also says, gal. , , that if one justified in christ have need afterwards to seek righteousness elsewhere, he affirms of christ that he is a minister of sin, i.e., that he does not fully justify. [and this is what the holy, catholic, christian church teaches, preaches, and confesses, namely, that we are saved by mercy as we have shown above from jerome.] and most absurd is that which the adversaries teach, namely, that good works merit _grace de condigno_, as though indeed after the beginning of justification, if conscience is terrified, as is ordinarily the case, grace must be sought through a good work, and not by faith in christ. secondly, the doctrine of the adversaries leaves consciences in doubt, so that they never can be pacified, because the law always accuses us, even in good works. for always the flesh lusteth against the spirit, gal. , . how, therefore, will conscience here have peace without faith, if it believe that, not for christ's sake, but for the sake of one's own work, it ought now to please god? what work will it find, upon what will it firmly rely as worthy of eternal life, if, indeed, hope ought to originate from merits? against these doubts paul says, rom. , : being justified by faith, we have peace with god; we ought to be firmly convinced that for christ's sake righteousness and eternal life are granted us. and of abraham he says rom. , : against hope he believed in hope. thirdly, how will conscience know when by the inclination of this habit of love, a work has been done of which it may affirm that it merits _grace de condigno_? but it is only to elude the scriptures that this very distinction has been devised, namely, that men merit at one time _de congruo_ and at another time _de condigno_, because, as we have above said, the intention of the one who works does not distinguish the kinds of merit; but hypocrites, in their security, think simply their works are worthy, and that for this reason they are accounted righteous. on the other hand, terrified consciences doubt concerning all works, and for this reason are continually seeking other works. for this is what it means to _merit de congruo_, namely to doubt and, without faith, to work, until despair takes place. in a word, all that the adversaries teach in regard to this matter is full of errors and dangers. fourthly, the entire [the holy, catholic, christian] church confesses that eternal life is attained through mercy. for thus augustine speaks on grace and free will, when indeed, he is speaking of the works of the saints wrought after justification: god leads us to eternal life not by our merits, but according to his mercy. and confessions, book ix: woe to the life of man, however much it may be worthy of praise, if it be judged with mercy removed. and cyprian in his treatise on the lord's prayer: lest any one should flatter himself that he is innocent, and by exalting himself, should perish the more deeply, he is instructed and taught that he sins daily, in that he is bidden to entreat daily for his sins. but the subject is well known, and has very many and very clear testimonies in scripture, and in the church fathers, who all with one mouth declare that, even though we have good works yet in these very works we need mercy. faith looking upon this mercy cheers and consoles us. wherefore the adversaries teach erroneously when they so extol merits as to add nothing concerning this faith that apprehends mercy. for just as we have above said that the promise and faith stand in a reciprocal relation, and that the promise is not apprehended unless by faith, so we here say that the promised mercy correlatively requires faith, and cannot be apprehended without faith. therefore we justly find fault with the doctrine concerning _meritum condigni_, since it teaches nothing of justifying faith, and obscures the glory and office of christ as mediator. nor should we be regarded as teaching anything new in this matter, since the church fathers have so clearly handed down the doctrine that even in good works we need mercy. scripture also often inculcates the same. in ps. , : and enter not into judgment with thy servant; for in thy sight shall no man living be justified. this passage denies absolutely, even to all saints and servants of god, the glory of righteousness, if god does not forgive, but judges and convicts their hearts. for when david boasts in other places of his righteousness, he speaks concerning his own cause against the persecutors of god's word, he does not speak of his personal purity; and he asks that the cause and glory of god be defended, as in ps. , : judge me, o lord, according to thy righteousness, and according to mine integrity that is in me. likewise in ps. , , he says that no one can endure god's judgment, if god were to mark our sins: if thou, lord, shouldest mark iniquities, o lord, who shall stand? job , : i am afraid of all my sorrows [vulg., opera, works]; v. : if i wash myself with snow-water, and make my hands never so clean, yet thou shalt plunge me in the ditch. prov. , : who can say, i have made my heart clean, i am pure from my sin? john , : if we say that we have no sin, we deceive ourselves and the truth is not in us, etc. and in the lord's prayer the saints ask for the remission of sins. therefore even the saints have sins. num. , : the innocent shall not be innocent [cf. ex. , ]. deut. , : the lord, thy god, is a consuming fire. zechariah also says, , : be silent, o all flesh, before the lord. is. , : all flesh is as grass, and all the goodliness thereof is as the flower of the field; the grass withereth, the flower fadeth, because the spirit of the lord bloweth upon it, i. e., flesh and righteousness of the flesh cannot endure the judgment of god. jonah also says, chap. , : they that observe lying vanities forsake their own mercy, i.e., all confidence is vain, except confidence in mercy; mercy delivers us; our own merits, our own efforts, do not. accordingly, daniel also prays, , sq.: for we do not present our supplications before thee for our righteousnesses but for thy great mercies. o lord, hear; o lord, forgive; o lord, hearken and do it; defer not for thine own sake, o my god; for thy city and thy people are called by thy name. thus daniel teaches us in praying to lay hold upon mercy, i.e., to trust in god's mercy, and not to trust in our own merits before god. we also wonder what our adversaries do in prayer, if, indeed, the profane men ever ask anything of god. if they declare that they are worthy because they have love and good works, and ask for grace as a debt, they pray precisely like the pharisee in luke , , who says: i am not as other men are. he who thus prays for grace and does not rely upon god's mercy, treats christ with dishonor, who, since he is our high priest, intercedes for us. thus, therefore, prayer relies upon god's mercy, when we believe that we are heard for the sake of christ the high priest, as he himself says, john , : whatsoever ye shall ask the father in my name, he will give it you. in my name, he says, because without this high priest we cannot approach the father. [all prudent men will see what follows from the opinion of the adversaries. for if we shall believe that christ has merited only the _prima gratia_, as they call it, and that we afterwards merit eternal life by our works, hearts or consciences will be pacified neither at the hour of death, nor at any other time, nor can they ever build upon certain ground; they are never certain that god is gracious. thus their doctrine unintermittingly leads to nothing but misery of soul and, finally, to despair. for god's law is not a matter of pleasantry; it ceaselessly accuses consciences outside of christ, as paul says, rom. , : the law worketh wrath. thus it will happen that if consciences feel the judgment of god, they have no certain comfort and will rush into despair. paul says: whatsoever is not of faith is sin, rom. , . but those persons can do nothing from faith who are first to attain to this that god is gracious to them only when they have at length fulfilled the law. they will always quake with doubt whether they have done enough good works, whether the law has been satisfied, yea, they will keenly feel and understand that they are still under obligation to the law. accordingly, they will never be sure that they have a gracious god, and that their prayer is heard. therefore they can never truly love god, nor expect any blessing from him, nor truly worship god. what else are such hearts and consciences than hell itself, since there is nothing in them but despair, fainting away grumbling, discontent, and hatred of god, and yet in this hatred they invoke and worship god, just as saul worshiped him here we appeal to all christian minds and to all that are experienced in trials; they will be forced to confess and say that such great uncertainty, such disquietude, such torture and anxiety, such horrible fear and doubt follow from this teaching of the adversaries who imagine that we are accounted righteous before god by our own works or fulfilling of the law which we perform, and point us to queer street by bidding us trust not in the rich, blessed promises of grace, given us by christ the mediator, but in our own miserable works! therefore, this conclusion stands like a rock, yea, like a wall, namely, that, although we have begun to do the law, still we are accepted with god and at peace with him, not on account of such works of ours, but for christ's sake by faith; nor does god owe us everlasting life on account of these works. but just as forgiveness of sin and righteousness is imputed to us for christ's sake, not on account of our works, or the law, so everlasting life, together with righteousness, is offered us, not on account of our works, or of the law, but for christ's sake as christ says, john , : this is the father's will that sent he, that every one which seeth the son, and believeth on him may have everlasting life. again, v. : he that believeth on the son hath everlasting life. now, the adversaries should be asked at this point what advice they give to poor consciences in the hour of death: whether they comfort consciences by telling them that they will have a blessed departure, that they will be saved, and have a propitiated god, because of their own merits or because of god's grace and mercy for christ's sake. for st. peter st. paul, and saints like them cannot boast that god owes them eternal life for their martyrdom, nor have they relied on their works, but on the mercy promised in christ. nor would it be possible that a saint, great and high though he be, could make a firm stand against the accusations of the divine law, the great might of the devil, the terror of death, and, finally, against despair and the anguish of hell, if he would not grasp the divine promises, the gospel, as a tree or branch in the great flood in the strong, violent stream, amidst the waves and billows of the anguish of death; if he does not cling by faith to the word, which proclaims grace, and thus obtains eternal life without works, without the law, from pure grace. for this doctrine alone preserves christian consciences in afflictions and anguish of death. of these things the adversaries know nothing, and talk of them like a blind man about color. here they will say: if we are to be saved by pure mercy, what difference is there between those who are saved, and those who are not saved? if merit is of no account, there is no difference between the evil and the good and it follows that both are saved alike. this argument has moved the scholastics to invent the _meritum condigni_; for there must be (they think) a difference between those who are saved and those who are damned. we reply; in the first place, that everlasting life is accorded to those whom god esteems just, and when they have been esteemed just, they are become, by that act, the children of god and coheirs of christ, as paul says, rom. , : whom he justified, them he also glorified. hence nobody is saved except only those who believe the gospel. but as our reconciliation with god is uncertain if it is to rest on our works, and not on the gracious promise of god, which cannot fail, so, too, all that we expect by hope would be uncertain if it must be built on the foundation of our merits and works. for the law of god ceaselessly accuses the conscience and men feel in their hearts nothing but this voice from the fiery, flaming cloud: i am the lord, thy god; this thou shalt do; that thou art obliged to do; this i require of thee. deut. , ff. no conscience can for a moment be at rest when the law and moses assails the heart, before it apprehends christ by faith. nor can it truly hope for eternal life, unless it be pacified before. for a doubting conscience flees from god, despairs and cannot hope. however, hope of eternal life must be certain. now, in order that it may not be fickle, but certain, we must believe that we have eternal life, not by our works or merits, but from pure grace, by faith in christ. in secular affairs and in secular courts we meet with both, mercy and justice. justice is certain by the laws and the verdict rendered, mercy is uncertain. in this matter that relates to god the case is different; for grace and mercy have been promised us by a certain word, and the gospel is the word which commands us to believe that god is gracious and wishes to save us for christ's sake, as the text reads, john , : god sent not his son into the world to condemn the world, but that the world through him might be saved. he that believeth on him is not condemned. now, whenever we speak of mercy, the meaning is to be this, that faith is required, and it is this faith that makes the difference between those who are saved, and those who are damned, between those who are worthy, and those who are unworthy. for everlasting life has been promised to none but those who have been reconciled by christ. faith, however, reconciles and justifies before god the moment we apprehend the promise by faith. and throughout our entire life we are to pray god and be diligent, to receive faith and to grow in faith. for, as stated before, faith is where repentance is, and it is not in those who walk after the flesh. this faith is to grow and increase throughout our life by all manner of afflictions. those who obtain faith are regenerated, so that they lead a new life and do good works. now, just as we say that true repentance is to endure throughout our entire life, we say, too, that good works and the fruits of faith must be done throughout our life, although our works never become so precious as to be equal to the treasure of christ, or to merit eternal life, as christ says, luke , : when ye shall have done all those things which are commanded you, say, we are unprofitable servants. and st. bernard truly says: there is need that you must first believe that you cannot have forgiveness of sin except by the grace of god; next, that thereafter you cannot have and do any good work unless god grants it to you; lastly, that you cannot earn eternal life with your works, though it is not given you without merit. a little further on he says: let no one deceive himself; for when you rightly consider the matter, you will undoubtedly find that you cannot meet with ten thousand him who approaches you with twenty thousand. these are strong sayings of st. bernard; let them believe these if they will not believe us. in order, then, that hearts may have a true certain comfort and hope, we point them, with paul, to the divine promise of grace in christ, and teach that we must believe that god gives us eternal life, not on account of our works, but for christ's sake, as the apostle john says in his epistle, , , : he that hath the son hath life, and he that hath not the son of god hath not life.] part here belongs also the declaration of christ, luke , : so likewise ye, when ye shall have done all those things which are commanded you, say, we are unprofitable servants. these words clearly declare that god saves by mercy and on account of his promise, not that it is due on account of the value of our works. but at this point the adversaries play wonderfully with the words of christ. in the first place, they make an antistrophe and turn it against us. much more, they say, can it be said: "if we have believed all things, say, we are unprofitable servants." then they add that works are of no profit to god, but are not without profit to us. see how the puerile study of sophistry delights the adversaries, and although these absurdities do not deserve a refutation, nevertheless we will reply to them in a few words. the antistrophe is defective. for, in the first place, the adversaries are deceived in regard to the term faith; because, if it would signify that knowledge of the history which is also in the wicked and in devils, the adversaries would be correct in arguing that faith is unprofitable when they say: "when we have believed all things, say, we are unprofitable servants." but we are speaking, not of the knowledge of the history, but of confidence in the promise and mercy of god. and this confidence in the promise confesses that we are unprofitable servants; yea, this confession that our works are unworthy is the very voice of faith, as appears in this example of daniel, , , which we cited a little above: we do not present our supplications before thee for our righteousnesses, etc. for faith saves because it apprehends mercy, or the promise of grace, even though our works are unworthy; and, thus understood, namely that our works are unworthy, the antistrophe does not injure us: "when ye shall have believed all things, say, we are unprofitable servants"; for that we are saved by mercy, we teach with the entire church. but if they mean to argue from the similar: when you have done all things, do not trust in your works, so also, when you have believed all things, do not trust in the divine promise there is no connection. [the inference is wrong: "works do not help; therefore, faith also does not help." we must give the uncultured men a homely illustration: it does not follow that because a half-farthing does not help, therefore a florin also does not help. just as the florins is of much higher denomination and value than the half-farthing, so also should it be understood that faith is much higher and more efficacious than works. not that faith helps because of its worth, but because it trusts in god's promises and mercy. faith is strong, not because of its worthiness, but because of the divine promise.] for they are very dissimilar, as the causes and objects of confidence in the former proposition are far dissimilar to those of the latter. in the former, confidence is confidence in our own works. in the latter, confidence is confidence in the divine promise. christ, however, condemns confidence in our works; he does not condemn confidence in his promise. he does not wish us to despair of god's grace and mercy. he accuses our works as unworthy, but does not accuse the promise which freely offers mercy. and here ambrose says well: grace is to be acknowledged; but nature must not be disregarded. we must trust in the promise of grace and not in our own nature. but the adversaries act in accordance with their custom, and distort, against faith, the judgments which have been given on behalf of faith. [hence, christ in this place forbids men to trust in their own works; for they cannot help them. on the other hand, he does not forbid to trust in god's promise. yea, he requires such trust in the promise of god for the very reason that we are unprofitable servants and works can be of no help. therefore, the knaves have improperly applied to our trust in the divine promise the words of christ which treat of trust in our own worthiness. this clearly reveals and defeats their sophistry. may the lord christ soon put to shame the sophists who thus mutilate his holy word! amen.] we leave, however, these thorny points to the schools. the sophistry is plainly puerile when they interpret "unprofitable servant " as meaning that the works are unprofitable to god, but are profitable to us. yet christ speaks concerning that profit which makes god a debtor of grace to us, although it is out of place to discuss here concerning that which is profitable or unprofitable. for "unprofitable servants" means "insufficient," because no one fears god as much, and loves god as much, and believes god as much as he ought. but let us dismiss these frigid cavils of the adversaries, concerning which, if at any time they are brought to the light, prudent men will easily decide what they should judge. they have found a flaw in words which are very plain and clear. but every one sees that in this passage confidence in our own works is condemned. let us, therefore, hold fast to this which the church confesses, namely, that we are saved by mercy. and lest any one may here think: "if we are to be saved by mercy, hope will be uncertain, if in those who obtain salvation nothing precedes by which they may be distinguished from those who do not obtain it," we must give him a satisfactory answer. for the scholastics, moved by this reason, seem to have devised the _meritum condigni_. for this consideration can greatly exercise the human mind. we will therefore reply briefly. for the very reason that hope may be sure, for the very reason that there may be an antecedent distinction between those who obtain salvation, and those who do not obtain it, it is necessary firmly to hold that we are saved by mercy. when this is expressed thus unqualifiedly, it seems absurd. for in civil courts and in human judgment, that which is of right or of debt is certain, and mercy is uncertain. but the matter is different with respect to god's judgment; for here mercy has a clear and certain promise and command from god. for the gospel is properly that command which enjoins us to believe that god is propitious to us for christ's sake. for god sent not his son into the world to condemn the world, but that the world through him might be saved, john , . . as often, therefore, as mercy is spoken of, faith in the promise must be added; and this faith produces sure hope, because it relies upon the word and command of god. if hope would rely upon works, then, indeed, it would be uncertain, because works cannot pacify the conscience, as has been said above frequently. and this faith makes a distinction between those who obtain salvation, and those who do not obtain it. faith makes the distinction between the worthy and the unworthy, because eternal life has been promised to the justified; and faith justifies. but here again the adversaries will cry out that there is no need of good works if they do not merit eternal life. these calumnies we have refuted above. of course, it is necessary to do good works. we say that eternal life has been promised to the justified. but those who walk according to the flesh retain neither faith nor righteousness. we are for this very end justified, that, being righteous we may begin to do good works and to obey god's law. we are regenerated and receive the holy ghost for the very end that the new life may produce new works, new dispositions, the fear and love of god, hatred of concupiscence, etc. this faith of which we speak arises in repentance, and ought to be established and grow in the midst of good works, temptations, and dangers, so that we may continually be the more firmly persuaded that god for christ's sake cares for us, forgives us, hears us. this is not learned with out many and great struggles. how often is conscience aroused, how often does it incite even to despair when it brings to view sins, either old or new, or the impurity of our nature! this handwriting is not blotted out without a great struggle, in which experience testifies what a difficult matter faith is. and while we are cheered in the midst of the terrors and receive consolation, other spiritual movements at the same time grow, the knowledge of god, fear of god, hope, love of god; and we are regenerated, as paul says, col. , and cor. , , in the knowledge of god, and, beholding the glory of the lord, are changed into the same image, i.e., we receive the true knowledge of god, so that we truly fear him, truly trust that we are cared for and that we are heard by him. this regeneration is, as it were, the beginning of eternal life, as paul says, rom. , : if christ be in you, the body is dead because of sin; but the spirit is life because of righteousness. and cor. , . : we are clothed upon, if so be that, being clothed, we shall not be found naked. from these statements the candid reader can judge that we certainly require good works, since we teach that this faith arises in repentance, and in repentance ought continually to increase; and in these matters we place christian and spiritual perfection, if repentance and faith grow together in repentance. this can be better understood by the godly than those things which are taught by the adversaries concerning contemplation or perfection. just as, however, justification pertains to faith, so also life eternal pertains to faith. and peter says, pet. , : receiving the end, or fruit, of your faith, the salvation of your souls. for the adversaries confess that the justified are children of god and coheirs of christ. afterwards works, because on account of faith they please god, merit other bodily and spiritual rewards. for there will be distinctions in the glory of the saints. but here the adversaries reply that eternal life is called a reward, and that therefore it is merited _de condigno_ by good works. we reply briefly and plainly: paul, rom. , , calls eternal life a gift, because by the righteousness presented for christ's sake, we are made at the same time sons of god and coheirs of christ, as john says, , : he that believeth on the son hath everlasting life. and augustine says, as also do very many others who follow him: god crowns his gifts in us. elsewhere indeed, luke , , it is written: your reward is great in heaven. if these passages seem to the adversaries to conflict, they themselves may explain them. but they are not fair judges; for they omit the word gift. they omit also the sources of the entire matter [the chief part, how we are justified before god, also that christ remains at all times the mediator], and they select the word reward, and most harshly interpret this not only against scripture, but also against the usage of the language. hence they infer that inasmuch as it is called a reward, our works, therefore, are such that they ought to be a price for which eternal life is due. they are, therefore, worthy of grace and life eternal, and do not stand in need of mercy, or of christ as mediator, or of faith. this logic is altogether new; we hear the term reward, and therefore are to infer that there is no need of christ as mediator, or of faith having access to god for christ's sake, and not for the sake of our works! who does not see that these are anacoluthons? we do not contend concerning the term reward. we dispute concerning this matter, namely, whether good works are of themselves worthy of grace and of eternal life, or whether they please only on account of faith, which apprehends christ as mediator. our adversaries not only ascribe this to works, namely, that they are worthy of grace and of eternal life, but they also state falsely that they have superfluous merits, which they can grant to others, and by which they can justify others, as when monks sell the merits of their orders to others. these monstrosities they heap up in the manner of chrysippus, where this one word reward is heard, namely: "it is called a reward, and therefore we have works which are a price for which a reward is due; therefore works please by themselves, and not for the sake of christ as mediator. and since one has more merits than another, therefore some have superfluous merits. and those who merit them can bestow these merits upon others." stop, reader; you have not the whole of this sorites. for certain sacraments of this donation must be added; the hood is placed upon the dead. [as the barefooted monks and other orders have shamelessly done in placing the hoods of their orders upon dead bodies.] by such accumulations the blessings brought us in christ, and the righteousness of faith have been obscured. [these are acute and strong arguments, all of which they can spin from the single word reward, whereby they obscure christ and faith.] we are not agitating an idle logomachy concerning the term reward [but this great, exalted, most important matter, namely, where christian hearts are to find true and certain consolation; again, whether our works can give consciences rest and peace; again, whether we are to believe that our works are worthy of eternal life, or whether that is given us for christ's sake. these are the real questions regarding these matters; if consciences are not rightly instructed concerning these, they can have no certain comfort. however, we have stated clearly enough that good works do not fulfil the law, that we need the mercy of god, that by faith we are accepted with god, that good works, be they ever so precious, even if they were the works of st. paul himself, cannot bring rest to the conscience. from all this it follows that we are to believe that we obtain eternal life through christ by faith, not on account of our works, or of the law. but what do we say of the reward which scripture mentions?] if the adversaries will concede that we are accounted righteous by faith because of christ, and that good works please god because of faith, we will not afterwards contend much concerning the term reward. we confess that eternal life is a reward, because it is something due on account of the promise, not on account of our merits. for the justification has been promised, which we have above shown to be properly a gift of god; and to this gift has been added the promise of eternal life, according to rom. , : whom he justified, them he also glorified. here belongs what paul says, tim. , : there is laid up for me a crown of righteousness which the lord, the righteous judge, shall give me. for the crown is due the justified because of the promise. and this promise saints should know, not that they may labor for their own profit, for they ought to labor for the glory of god; but in order that they may not despair in afflictions, they should know god's will, that he desires to aid, to deliver, to protect them. [just as the inheritance and all possessions of a father are given to the son, as a rich compensation and reward for his obedience, and yet the son receives the inheritance, not on account of his merit, but because the father, for the reason that he is his father, wants him to have it. therefore it is a sufficient reason why eternal life is called a reward, because thereby the tribulations which we suffer, and the works of love which we do, are compensated, although we have not deserved it. for there are two kinds of compensation: one, which we are obliged, the other, which we are not obliged, to render. i.e., when the emperor grants a servant a principality, he therewith compensates the servant's work; and yet the work is not worth the principality, but the servant acknowledges that he has received a gracious lien. thus god does not owe us eternal life, still, when he grants it to believers for christ's sake, that is a compensation for our sufferings and works.] although the perfect hear the mention of penalties and rewards in one way, and the weak hear it in another way; for the weak labor for the sake of their own advantage. and yet the preaching of rewards and punishments is necessary. in the preaching of punishments the wrath of god is set forth, and therefore this pertains to the preaching of repentance. in the preaching of rewards, grace is set forth. and just as scripture, in the mention of good works, often embraces faith,--for it wishes righteousness of the heart to be included with the fruits,--so sometimes it offers grace together with other rewards as in is. , f., and frequently in other places in the prophets. we also confess what we have often testified, that, although justification and eternal life pertain to faith, nevertheless good works merit other bodily and spiritual rewards [which are rendered both in this life and after this life; for god defers most rewards until he glorifies saints after this life, because he wishes them in this life to be exercised in mortifying the old man] and degrees of rewards, according to cor. , : every man shall receive his own reward according to his own labor. [for the blessed will have reward, one higher than the other. this difference merit makes, according as it pleases god; and it is merit, because they do these good works whom god has adopted as children and heirs. for thus they have merit which is their own and peculiar as one child with respect to another.] for the righteousness of the gospel, which has to do with the promise of grace, freely receives justification and quickening. but the fulfilling of the law, which follows faith, has to do with the law, in which a reward is offered and is due, not freely, but according to our works. but those who merit this are justified before they do the law. therefore as paul says, col. , ; rom. , , they have before been translated into the kingdom of god's son, and been made joint-heirs with christ. but as often as mention is made of merit, the adversaries immediately transfer the matter from other rewards to justification, although the gospel freely offers justification on account of christ's merits and not of our own; and the merits of christ are communicated to us by faith. but works and afflictions merit, not justification, but other remunerations, as the reward is offered for the works in these passages: he which soweth sparingly shall reap also sparingly, and he which soweth bountifully shall reap also bountifully, cor. , . here clearly the measure of the reward is connected with the measure of the work. honor thy father and thy mother, that thy days may be long upon the land, ex. , . also here the law offers a reward to a certain work. although, therefore, the fulfilling of the law merits a reward, for a reward properly pertains to the law, yet we ought to be mindful of the gospel, which freely offers justification for christ's sake. we neither observe the law nor can observe it, before we have been reconciled to god, justified, and regenerated. neither would this fulfilling of the law please god, unless we would be accepted on account of faith. and because men are accepted on account of faith, for this very reason the inchoate fulfilling of the law pleases, and has a reward in this life and after this life. concerning the term reward, very many other remarks might here be made derived from the nature of the law, which as they are too extensive, must be explained in another connection. but the adversaries urge that it is the prerogative of good works to merit eternal life, because paul says, rom. , : who will render to every one according to his works. likewise v. : glory, honor, and peace to every man that worketh good. john , : they that have done good [shall come forth] unto the resurrection of life. matt. : i was an hungred and ye gave me meat etc. in these and all similar passages in which works are praised in the scriptures, it is necessary to understand not only outward works, but also the faith of the heart, because scripture does not speak of hypocrisy, but of the righteousness of the heart with its fruits. moreover, as often as mention is made of the law and of works, we must know that christ as mediator is not to be excluded. for he is the end of the law, and he himself says, john , : without me ye can do nothing. according to this rule we have said above that all passages concerning works can be judged. wherefore, when eternal life is granted to works, it is granted to those who have been justified, because no men except justified men, who are led by the spirit of christ, can do good works; and without faith and christ, as mediator, good works do not please, according to heb. , : without faith it is impossible to please god. when paul says: he will render to every one according to his works, not only the outward work ought to be understood, but all righteousness or unrighteousness. so: glory to him that worketh good, i.e., to the righteous. ye gave me meat, is cited as the fruit and witness of the righteousness of the heart and of faith, and therefore eternal life is rendered to righteousness. [there it must certainly be acknowledged that christ means not only the works, but that he desires to have the heart, which he wishes to esteem god aright, and to believe correctly concerning him, namely, that it is through mercy that it is pleasing to god. therefore christ teaches that everlasting life will be given the righteous, as christ says: the righteous shall go into everlasting life.] in this way scripture, at the same time with the fruits, embraces the righteousness of the heart. and it often names the fruits, in order that it may be better understood by the inexperienced, and to signify that a new life and regeneration, and not hypocrisy, are required. but regeneration occurs, by faith, in repentance. no sane man can judge otherwise, neither do we here affect any idle subtilty, so as to separate the fruits from the righteousness of the heart; if the adversaries would only have conceded that the fruits please because of faith, and of christ as mediator, and that by themselves they are not worthy of grace and of eternal life. for in the doctrine of the adversaries we condemn this, that in such passages of scripture, understood either in a philosophical or a jewish manner, they abolish the righteousness of faith, and exclude christ as mediator. from these passages they infer that works merit grace, sometimes de congruo, and at other times _de condigno_, namely, when love is added; i.e., that they justify, and because they are righteousness they are worthy of eternal life. this error manifestly abolishes the righteousness of faith, which believes that we have access to god for christ's sake, not for the sake of our works, and that through christ, as priest and mediator, we are led to the father, and have a reconciled father, as has been sufficiently said above. and this doctrine concerning the righteousness of faith is not to be neglected in the church of christ, because without it the office of christ cannot be considered, and the doctrine of justification that is left is only a doctrine of the law. but we should retain the gospel, and the doctrine concerning the promise, granted for christ's sake. [we are here not seeking an unnecessary subtilty, but there is a great reason why we must have a reliable account as regards these questions. for as soon as we concede to the adversaries that works merit eternal life, they spin from this concession the awkward teaching that we are able to keep the law of god, that we are not in need of mercy, that we are righteous before god, that is, accepted with god by our works, not for the sake of christ, that we can also do works of supererogations namely, more than the law requires. thus the entire teaching concerning faith is suppressed. however, if there is to be and abide a christian church, the pure teaching concerning christ, concerning the righteousness of faith, must surely be preserved. therefore we must fight against these great pharisaical errors, in order that we redeem the name of christ and the honor of the gospel and of christ, and preserve for christian hearts a true, permanent, certain consolation. for how is it possible that a heart or conscience can obtain rest, or hope for salvation, when in afflictions and in the anguish of death our works in the judgment and sight of god utterly become dust, unless it becomes certain by faith that men are saved by mercy, for christ's sake, and not for the sake of their works, their fulfilling of the law? and, indeed, st. laurentius, when placed on the gridiron, and being tortured for christ's sake did not think that by this work he was perfectly and absolutely fulfilling the law, that he was without sin, that he did not need christ as mediator and the mercy of god. he rested his case, indeed, with the prophet, who says: enter not into judgment with thy servant; for in thy sight shall no man living be justified, ps. , . nor did st. bernard boast that his works were worthy of eternal life, when he says: _perdite vixi_, i have led a sinful life, etc. but he boldly comforts himself, clings to the promise of grace, and believes that he has remission of sins and life eternal for christ's sake, just as psalm , teaches: blessed is he whose transgression is forgiven, whose sin is covered. and paul says, rom. , : david also describeth the blessedness of the man to whom god imputeth righteousness without works. paul, then, says that he is blessed to whom righteousness is imputed through faith in christ, even though he have not performed any good works. that is the true, permanent consolation, by which hearts and consciences can be confirmed and encouraged, namely that for christ's sake, through faith, the remission of sins, righteousness, and life eternal are given us. now, if passages which treat of works are understood in such a manner as to comprise faith, they are not opposed to our doctrine. and, indeed, it is necessary always to add faith, so as not to exclude christ as mediator. but the fulfilment of the law follows faith; for the holy ghost is present, who renews life. let this suffice concerning this article.] we are not, therefore, on this topic contending with the adversaries concerning a small matter. we are not seeking out idle subtilties when we find fault with them for teaching that we merit eternal life by works, while that faith is omitted which apprehends christ as mediator. for of this faith which believes that for christ's sake the father is propitious to us there is not a syllable in the scholastics. everywhere they hold that we are accepted and righteous because of our works, wrought either from reason, or certainly wrought by the inclination of that love concerning which they speak. and yet they have certain sayings, maxims, as it were, of the old writers, which they distort in interpreting. in the schools the boast is made that good works please on account of grace, and that confidence must be put in god's grace. here they interpret grace as a habit by which we love god, as though, indeed, the ancients meant to say that we ought to trust in our love, of which we certainly experience how small and how impure it is. although it is strange how they bid us trust in love, since they teach us that we are not able to know whether it be present. why do they not here set forth the grace, the mercy of god toward us? and as often as mention is made of this, they ought to add faith. for the promise of god's mercy, reconciliation, and love towards us is not apprehended unless by faith. with this view they would be right in saying that we ought to trust in grace, that good works please because of grace, when faith apprehends grace. in the schools the boast is also made that our good works avail by virtue of christ's passion. well said! but why add nothing concerning faith? for christ is a propitiation, as paul, rom. , , says, through faith. when timid consciences are comforted by faith, and are convinced that our sins have been blotted out by the death of christ, and that god has been reconciled to us on account of christ's suffering, then, indeed, the suffering of christ profits us. if the doctrine concerning faith be omitted, it is said in vain that works avail by virtue of christ's passion. and very many other passages they corrupt in the schools because they do not teach the righteousness of faith and because they understand by faith merely a knowledge of the history or of dogmas, and do not understand by it that virtue which apprehends the promise of grace and of righteousness, and which quickens hearts in the terrors of sin and of death. when paul says, rom. , : with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation, we think that the adversaries acknowledge here that confession justifies or saves, not _ex opere operato_, but only on account of the faith of the heart. and paul thus says that confession saves, in order to show what sort of faith obtains eternal life; namely, that which is firm and active. that faith, however, which does not manifest itself in confession is not firm. thus other good works please on account of faith, as also the prayers of the church ask that all things may be accepted for christ's sake. they likewise ask all things for christ's sake. for it is manifest that at the close of prayers this clause is always added: through christ, our lord. accordingly, we conclude that we are justified before god, are reconciled to god and regenerated by faith, which in repentance apprehends the promise of grace, and truly quickens the terrified mind, and is convinced that for christ's sake god is reconciled and propitious to us. and through this faith, says peter, ep. , , we are kept unto salvation ready to be revealed. the knowledge of this faith is necessary to christians, and brings the most abundant consolation in all afflictions, and displays to us the office of christ because those who deny that men are justified by faith, and deny that christ is mediator and propitiator, deny the promise of grace and the gospel. they teach only the doctrine either of reason or of the law concerning justification. we have shown the origin of this case, so far as can here be done, and have explained the objections of the adversaries. good men, indeed, will easily judge these things, if they will think, as often as a passage concerning love or works is cited, that the law cannot be observed without christ, and that we cannot be justified from the law, but from the gospel, that is, from the promise of the grace promised in christ. and we hope that this discussion, although brief, will be profitable to good men for strengthening faith, and teaching and comforting conscience. for we know that those things which we have said are in harmony with the prophetic and apostolic scriptures, with the holy fathers, ambrose, augustine and very many others, and with the whole church of christ, which certainly confesses that christ is propitiator and justifier. nor are we immediately to judge that the roman church agrees with everything that the pope, or cardinals, or bishops, or some of the theologians, or monks approve. for it is manifest that to most of the pontiffs their own authority is of greater concern than the gospel of christ. and it has been ascertained that most of them are openly epicureans. it is evident that theologians have mingled with christian doctrine more of philosophy than was sufficient. nor ought their influence to appear so great that it will never be lawful to dissent from their disputations, because at the same time many manifest errors are found among them, such as, that we are able from purely natural powers to love god above all things. this dogma, although it is manifestly false, has produced many other errors. for the scriptures the holy fathers, and the judgments of all the godly everywhere make reply. therefore, even though popes, or some theologians, and monks in the church have taught us to seek remission of sins, grace, and righteousness through our own works, and to invent new forms of worship, which have obscured the office of christ, and have made out of christ not a propitiator and justifier, but only a legislator, nevertheless the knowledge of christ has always remained with some godly persons. scripture, moreover, has predicted that the righteousness of faith would be obscured in this way by human traditions and the doctrine of works. just as paul often complains (cf. gal. , ; , ; col. , , sq.; tim. , sq., etc.) that there were even at that time those who, instead of the righteousness of faith, taught that men were reconciled to god and justified by their own works and own acts of worship, and not by faith for christ's sake; because men judge by nature that god ought to be appeased by works. nor does reason see a righteousness other than the righteousness of the law, understood in a civil sense. accordingly, there have always existed in the world some who have taught this carnal righteousness alone to the exclusion of the righteousness of faith; and such teachers will also always exist. the same happened among the people of israel. the greater part of the people thought that they merited remission of sins by their works they accumulated sacrifices and acts of worship. on the contrary, the prophets, in condemnation of this opinion, taught the righteousness of faith. and the occurrences among the people of israel are illustrations of those things which were to occur in the church. therefore, let the multitude of the adversaries, who condemn our doctrine, not disturb godly minds. for their spirit can easily be judged, because in some articles they have condemned truth that is so clear and manifest that their godlessness appears openly. for the bull of leo x condemned a very necessary article, which all christians should hold and believe, namely, that we ought to trust that we have been absolved not because of our contrition, but because of christ's word, matt. , : whatsoever thou shalt bind, etc. and now, in this assembly, the authors of the _confutation_ have in clear words condemned this, namely, that we have said that faith is a part of repentance, by which we obtain remission of sins, and overcome the terrors of sin, and conscience is rendered pacified. who, however, does not see that this article that by faith we obtain the remission of sins, is most true, most certain, and especially necessary to all christians? who to all posterity, hearing that such a doctrine has been condemned, will judge that the authors of this condemnation had any knowledge of christ? and concerning their spirit, a conjecture can be made from the unheard-of cruelty, which it is evident that they have hitherto exercised towards most good men. and in this assembly we have heard that a reverend father, when opinions concerning our confession were expressed, said in the senate of the empire that no plan seemed to him better than to make a reply written in blood to the confession which we had presented written in ink. what more cruel would phalaris say? therefore some princes also have judged this expression unworthy to be spoken in such a meeting. wherefore, although the adversaries claim for themselves the name of the church, nevertheless we know that the church of christ is with those who teach the gospel of christ, not with those who defend wicked opinions contrary to the gospel, as the lord says, john , : my sheep hear my voice. and augustine says: the question is, where is the church! what, therefore, are we to do? are we to seek it in our own words or in the words of its head our lord jesus christ? i think that we ought to seek it in the words of him who is truth, and who knows his own body best. hence the judgments of our adversaries will not disturb us, since they defend human opinions contrary to the gospel, contrary to the authority of the holy fathers, who have written in the church, and contrary to the testimonies of godly minds. part articles vii and viii: _of the church._ the seventh article of our confession, in which we said that the church is the congregation of saints, they have condemned and have added a long disquisition, that the wicked are not to be separated from the church, since john has compared the church to a threshing-floor on which wheat and chaff are heaped together, matt. , , and christ has compared it to a net in which there are both good and bad fishes, matt. , . it is, verily, a true saying, namely, that there is no remedy against the attacks of the slanderer. nothing can be spoken with such care that it can escape detraction. for this reason we have added the eighth article, lest any one might think that we separate the wicked and hypocrites from the outward fellowship of the church, or that we deny efficacy to sacraments administered by hypocrites or wicked men. therefore there is no need here of a long defense against this slander. the eighth article is sufficient to exculpate us. for we grant that in this life hypocrites and wicked men have been mingled with the church, and that they are members of the church according to the outward fellowship of the signs of the church, i.e., of word, profession, and sacraments, especially if they have not been excommunicated. neither are the sacraments without efficacy for the reason that they are administered by wicked men; yea, we can even be right in using the sacraments administered by wicked men. for paul also predicts, thess. , , that antichrist will sit in the temple of god, i.e., he will rule and bear office in the church. but the church is not only the fellowship of outward objects and rites, as other governments, but it is originally a fellowship of faith and of the holy ghost in hearts. [the christian church consists not alone in fellowship of outward signs, but it consists especially in inward communion of eternal blessings in the heart, as of the holy ghost, of faith, of the fear and love of god]; which fellowship nevertheless has outward marks so that it can be recognized, namely, the pure doctrine of the gospel, and the administration of the sacraments in accordance with the gospel of christ. [namely, where god's word is pure, and the sacraments are administered in conformity with the same, there certainly is the church, and there are christians.] and this church alone is called the body of christ, which christ renews [christ is its head, and] sanctifies and governs by his spirit, as paul testifies, eph. , sq., when he says: and gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all. wherefore, those in whom christ does not act [through his spirit] are not the members of christ. this, too, the adversaries acknowledge, namely, that the wicked are dead members of the church. therefore we wonder why they have found fault with our description [our conclusion concerning church] which speaks of living members. neither have we said anything new. paul has defined the church precisely in the same way, eph. , f., that it should be cleansed in order to be holy. and he adds the outward marks, the word and sacraments. for he says thus: 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 having spot, or wrinkle, or any such thing, but that it should be holy and without blemish. in the confession we have presented this sentence almost in the very words. thus also the church is defined by the article in the creed which teaches us to believe that there is a holy catholic church. the wicked indeed are not a holy church. and that which follows, namely, the communion of saints, seems to be added in order to explain what the church signifies, namely, the congregation of saints, who have with each other the fellowship of the same gospel or doctrine [who confess one gospel, have the same knowledge of christ] and of the same holy ghost, who renews, sanctifies, and governs their hearts. and this article has been presented for a necessary reason. [the article of the church catholic or universal, which is gathered together from every nation under the sun, is very comforting and highly necessary.] we see the infinite dangers which threaten the destruction of the church. in the church itself, infinite is the multitude of the wicked who oppress it [despise, bitterly hate, and most violently persecute the word, as, e.g., the turks, mohammedans, other tyrants, heretics, etc. for this reason the true teaching and the church are often so utterly suppressed and disappear, as if there were no church which has happened under the papacy, it often seems that the church has completely perished]. therefore, in order that we may not despair, but may know that the church will nevertheless remain [until the end of the world], likewise that we may know that, however great the multitude of the wicked is, yet the church [which is christ's bride] exists, and that christ affords those gifts which he has promised to the church, to forgive sins, to hear prayer, to give the holy ghost, this article in the creed presents us these consolations. and it says church catholic, in order that we may not understand the church to be an outward government of certain nations [that the church is like any other external polity, bound to this or that land, kingdom, or nation, as the pope of rome will say], but rather men scattered throughout the whole world [here and there in the world, from the rising to the setting of the sun], who agree concerning the gospel, and have the same christ, the same holy ghost, and the same sacraments, whether they have the same or different human traditions. and the gloss upon the decrees says that the church in its wide sense embraces good and evil; likewise, that the wicked are in the church only in name, not in fact; but that the good are in the church both in fact and in name. and to this effect there are many passages in the fathers. for jerome says: the sinner, therefore, who has been soiled with any blotch cannot be called a member of the church of christ, neither can he be said to be subject to christ. although, therefore, hypocrites and wicked men are members of this true church according to outward rites [titles and offices], yet when the church is defined, it is necessary to define that which is the living body of christ, and which is in name and in fact the church [which is called the body of christ, and has fellowship not alone in outward signs, but has gifts in the heart, namely, the holy ghost and faith]. and for this there are many reasons. for it is necessary to understand what it is that principally makes us members, and that, living members, of the church. if we will define the church only as an outward polity of the good and wicked, men will not understand that the kingdom of christ is righteousness of heart and the gift of the holy ghost [that the kingdom of christ is spiritual, as nevertheless it is, that therein christ inwardly rules, strengthens, and comforts hearts, and imparts the holy ghost and various spiritual gifts], but they will judge that it is only the outward observance of certain forms of worship and rites. likewise, what difference will there be between the people of the law and the church if the church is an outward polity? but paul distinguishes the church from the people of the law thus, that the church is a spiritual people, i.e., that it has been distinguished from the heathen not by civil rites [not in the polity and civil affairs], but that it is the true people of god, regenerated by the holy ghost. among the people of the law, apart from the promise of christ, also the carnal seed [all those who by nature were born jews and abraham's seed] had promises concerning corporeal things, of government, etc. and because of these even the wicked among them were called the people of god, because god had separated this carnal seed from other nations by certain outward ordinances and promises; and yet, these wicked persons did not please god. but the gospel [which is preached in the church] brings not merely the shadow of eternal things, but the eternal things themselves, the holy ghost and righteousness, by which we are righteous before god. [but every true christian is even here upon earth partaker of eternal blessings, even of eternal comfort, of eternal life, and of the holy ghost, and of righteousness which is from god, until he will be completely saved in the world to come.] therefore, only those are the people, according to the gospel, who receive this promise of the spirit. besides, the church is the kingdom of christ, distinguished from the kingdom of the devil. it is certain, however, that the wicked are in the power of the devil, and members of the kingdom of the devil, as paul teaches, eph. , , when he says that the devil now worketh in the children of disobedience. and christ says to the pharisees, who certainly had outward fellowship with the church, i.e., with the saints among the people of the law (for they held office, sacrificed, and taught): ye are of your father, the devil, john , . therefore, the church, which is truly the kingdom of christ is properly the congregation of saints. for the wicked are ruled by the devil, and are captives of the devil; they are not ruled by the spirit of christ. but what need is there of words in a manifest matter? [however, the adversaries contradict the plain truth.] if the church, which is truly the kingdom of christ, is distinguished from the kingdom of the devil, it follows necessarily that the wicked, since they are in the kingdom of the devil, are not the church; although in this life, because the kingdom of christ has not yet been revealed; they are mingled with the church, and hold offices [as teachers, and other offices] in the church. neither are the wicked the kingdom of christ, for the reason that the revelation has not yet been made. for that is always the kingdom which he quickens by his spirit, whether it be revealed or be covered by the cross; just as he who has now been glorified is the same christ who was before afflicted. and with this clearly agree the parables of christ, who says, matt. , , that the good seed are the children of the kingdom, but the tares are the children of the wicked one. the field, he says, is the world, not the church. thus john [matt. , : he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff] speaks concerning the whole race of the jews, and says that it will come to pass that the true church will be separated from that people. therefore, this passage is more against the adversaries than in favor of them, because it shows that the true and spiritual people is to be separated from the carnal people. christ also speaks of the outward appearance of the church when he says, matt. , : the kingdom of heaven is like unto a net, likewise, to ten virgins; and he teaches that the church has been covered by a multitude of evils, in order that this stumbling-block may not offend the pious; likewise, in order that we may know that the word and sacraments are efficacious even when administered by the wicked. and meanwhile he teaches that these godless men, although they have the fellowship of outward signs, are nevertheless not the true kingdom of christ and members of christ; for they are members of the kingdom of the devil. neither, indeed, are we dreaming of a platonic state, as some wickedly charge, but we say that this church exists, namely, the truly believing and righteous men scattered throughout the whole world [we are speaking not of an imaginary church, which is to be found nowhere; but we say and know certainly that this church, wherein saints live, is and abides truly upon earth; namely, that some of god's children are here and there in all the world, in various kingdoms, islands, lands, and cities, from the rising of the sun to its setting, who have truly learned to know christ and his gospel.] and we add the marks: the pure doctrine of the gospel [the ministry or the gospel] and the sacraments. and this church is properly the pillar of the truth, tim. , . for it retains the pure gospel, and, as paul says, cor. , [: "other foundation can no man lay than that is laid, which is jesus christ"], the foundation, i.e., the true knowledge of christ and faith. although among these [in the body which is built upon the true foundation, i.e., upon christ and faith] there are also many weak persons, who build upon the foundation stubble that will perish, i.e., certain unprofitable opinions [some human thoughts and opinions], which, nevertheless, because they do not overthrow the foundation are both forgiven them and also corrected. and the writings of the holy fathers testify that sometimes even they built stubble upon the foundation, but that this did not overthrow their faith. but most of those errors which our adversaries defend, overthrow faith, as, their condemnation of the article concerning the remission of sins, in which we say that the remission of sins is received by faith. likewise it is a manifest and pernicious error when the adversaries teach that men merit the remission of sins by love to god, prior to grace. [in the place of christ they set up their works, orders, masses, just as the jews, the heathen, and the turks intend to be saved by their works.] for this also is to remove "the foundation," i.e., christ. likewise, what need will there be of faith if the sacraments justify _ex opere operato_, without a good disposition on the part of the one using them? [without faith. now, a person that does not regard faith as necessary has already lost christ. again, they set up the worship of saints, call upon them instead of christ, the mediator, etc.] but just as the church has the promise that it will always have the holy ghost, so it has also the threatenings that there will be wicked teachers and wolves. but that is the church in the proper sense which has the holy ghost. although wolves and wicked teachers become rampant [rage and do injury] in the church, yet they are not properly the kingdom of christ. just as lyra also testifies, when he says: the church does not consist of men with respect to power, or ecclesiastical or secular dignity, because many princes and archbishops and others of lower rank have been found to have apostatized from the faith. therefore, the church consists of those persons in whom there is a true knowledge and confession of faith and truth. what else have we said in our confession than what lyra here says [in terms so clear that he could not have spoken more clearly]? but the adversaries perhaps require [a new roman definition], that the church be defined thus, namely, that it is the supreme outward monarchy of the whole world, in which the roman pontiff necessarily has unquestioned power, which no one is permitted to dispute or censure [no matter whether he uses it rightly, or misuses it], to frame articles of faith; to abolish, according to his pleasure, the scriptures [to pervert and interpret them contrary to all divine law, contrary to his own decretals, contrary to all imperial rights, as often, to as great an extent, and whenever it pleases him, to sell indulgences and dispensations for money]; to appoint rites of worship and sacrifices; likewise, to frame such laws as he may wish, and to dispense and exempt from whatever laws he may wish, divine, canonical, or civil; and that from him [as from the vicegerent of christ] the emperor and all kings receive, according to the command of christ, the power and right to hold their kingdoms, from whom, since the father has subjected all things to him, it must be understood, this right was transferred to the pope; therefore the pope must necessarily be [a god on earth, the supreme majesty,] lord of the whole world, of all the kingdoms of the world, of all things private and public, and must have absolute power in temporal and spiritual things, and both swords, the spiritual and temporal besides this definition, not of the church of christ but of the papal kingdom, has as its authors not only the canonists, but also daniel ff. [daniel, the prophet, represents antichrist in this way.] now, if we would define the church in this way [that it is such pomp, as is exhibited in the pope's rule], we would perhaps have fairer judges. for there are many things extant written extravagantly and wickedly concerning the power of the pope of rome on account of which no one has ever been arraigned. we alone are blamed, because we proclaim the beneficence of christ [and write and preach the clear word and teaching of the apostles], that by faith in christ we obtain remission of sins, and not by [hypocrisy or innumerable] rites of worship devised by the pope. moreover, christ, the prophets, and the apostles define the church of christ far otherwise than as the papal kingdom. neither must we transfer to the popes what belongs to the true church, namely, that they are pillars of the truth, that they do not err. for how many of them care for the gospel or judge that it [one little page, one letter of it] is worth being read? many [in italy and elsewhere] even publicly ridicule all religions, or, if they approve anything, they approve such things only as are in harmony with human reason, and regard the rest fabulous and like the tragedies of the poets. wherefore we hold, according scriptures, that the church, properly so called, is the congregation of saints [of those here and there in the world], who truly believe the gospel of christ, and have the holy ghost. and yet we confess that in this life many hypocrites and wicked men, mingled with these, have the fellowship of outward signs who are members of the church according to this fellowship of outward signs, and accordingly bear offices in the church [preach, administer the sacraments, and bear the title and name of christians]. neither does the fact that the sacraments are administered by the unworthy detract from their efficacy, because, on account of the call of the church, they represent the person of christ, and do not represent their own persons, as christ testifies, luke , : he that heareth you heareth me. [thus even judas was sent to preach.] when they offer the word of god, when they offer the sacraments, they offer them in the stead and place of christ. those words of christ teach us not to be offended by the unworthiness of the ministers. but concerning this matter we have spoken with sufficient clearness in the confession that we condemn the donatists and wyclifites, who thought that men sinned when they received the sacraments from the unworthy in the church. these things seem, for the present, to be sufficient for the defense of the description of the church which we have presented. neither do we see how, when the church, properly so called, is named the body of christ, it should be described otherwise than we have described it. for it is evident that the wicked belong to the kingdom and body of the devil, who impels and holds captive the wicked. these things are clearer than the light of noonday, however, if the adversaries still continue to pervert them, we will not hesitate to reply at greater length. the adversaries condemn also the part of the seventh article in which we said that "to the unity of the church it is sufficient to agree concerning the doctrine of the gospel and the administration of the sacraments; nor is it necessary that human traditions rites or ceremonies instituted by men should be alike everywhere." here they distinguish between universal and particular rites, and approve our article if it be understood concerning particular rites, they do not receive it concerning universal rites. [that is a fine clumsy distinction!] we do not sufficiently understand what the adversaries mean. we are speaking of true, i.e., of spiritual unity [we say that those are one harmonious church who believe in one christ, who have one gospel, one spirit, one faith, the same sacraments; and we are speaking, therefore, of spiritual unity], without which faith in the heart, or righteousness of heart before god cannot exist. for this we say that similarity of human rites, whether universal or particular, is not necessary, because the righteousness of faith is not a righteousness bound to certain traditions [outward ceremonies of human ordinances] as the righteousness of the law was bound to the mosaic ceremonies, because this righteousness of the heart is a matter that quickens the heart. to this quickening, human traditions, whether they be universal or particular, contribute nothing; neither are they effects of the holy ghost, as are chastity, patience, the fear of god, love to one's neighbor, and the works of love. neither were the reasons trifling why we presented this article. for it is evident that many [great errors and] foolish opinions concerning traditions had crept into the church. some thought that human traditions were necessary services for meriting justification [that without such human ordinances christian holiness and faith are of no avail before god; also that no one can be a christian unless he observe such traditions, although they are nothing but an outward regulation]. and afterwards they disputed how it came to pass that god was worshiped with such variety, as though, indeed, these observances were acts of worship, and not rather outward and political ordinances, pertaining in no respect to righteousness of heart or the worship of god, which vary, according to the circumstances, for certain probable reasons, sometimes in one way and at other times in another [as in worldly governments one state has customs different from another]. likewise some churches have excommunicated others because of such traditions, as the observance of easter, pictures, and the like. hence the ignorant have supposed that faith, or the righteousness of the heart before god, cannot exist [and that no one can be a christian] without these observances. for many foolish writings of the summists and of others concerning this matter are extant. but just as the dissimilar length of day and night does not injure the unity of the church, so we believe that the true unity of the church is not injured by dissimilar rites instituted by men; although it is pleasing to us that, for the sake of tranquillity [unity and good order], universal rites be observed just as also in the churches we willingly observe the order of the mass, the lord's day, and other more eminent festival days. and with a very grateful mind we embrace the profitable and ancient ordinances, especially since they contain a discipline by which it is profitable to educate and train the people and those who are ignorant [the young people]. but now we are not discussing the question whether it be of advantage to observe them on account of peace or bodily profit. another matter is treated of. for the question at issue is, whether the observances of human traditions are acts of worship necessary for righteousness before god. this is the point to be judged in this controversy and when this is decided, it can afterwards be judged whether to the true unity of the church it is necessary that human traditions should everywhere be alike. for if human traditions be not acts of worship necessary for righteousness before god, it follows that also they can be righteous and be the sons of god who have not the traditions which have been received elsewhere. f.i., if the style of german clothing is not worship of god, necessary for righteousness before god, it follows that men can be righteous and sons of god and the church of christ, even though they use a costume that is not german, but french. paul clearly teaches this to the colossians, , . : let no man, therefore, judge you in meat, or in drink, or in respect of an holy-day, or of the new moon, or of the sabbath days, which are a shadow of things to come; but the body is of christ. likewise, v. sqq.: if ye be dead with christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances (touch not; taste not; handle not; which are to perish with the using), after the commandments and doctrines of men? which things have, indeed, a show of wisdom in will-worship and humility. for the meaning is: since righteousness of the heart is a spiritual matter, quickening hearts, and it is evident that human traditions do not quicken hearts and are not effects of the holy ghost, as are love to one's neighbor, chastity, etc., and are not instruments through which god moves hearts to believe, as are the divinely given word and sacraments, but are usages with regard to matters that pertain in no respect to the heart, which perish with the using, we must not believe that they are necessary for righteousness before god. [they are nothing eternal, hence, they do not procure eternal life, but are an external bodily discipline, which does not change the heart.] and to the same effect he says, rom. , : the kingdom of god is not meat and drink, but righteousness and peace and joy in the holy ghost. but there is no need to cite many testimonies, since they are everywhere obvious in the scriptures, and in our confession we have brought together very many of them, in the latter articles. and the point to be decided in this controversy must be repeated after a while, namely, whether human traditions be acts of worship necessary for righteousness before god. there we will discuss this matter more fully. the adversaries say that universal traditions are to be observed because they are supposed to have been handed down by the apostles. what religious men they are! they wish that the rites derived from the apostles be retained, they do not wish the doctrine of the apostles to be retained. they must judge concerning these rites just as the apostles themselves judge in their writings. for the apostles did not wish us to believe that through such rites we are justified, that such rites are necessary for righteousness before god. the apostles did not wish to impose such a burden upon consciences; they did not wish to place righteousness and sin in the observance of days, food, and the like. yea, paul calls such opinions doctrines of devils, tim. , . therefore the will and advice of the apostles ought to be derived from their writings; it is not enough to mention their example. they observed certain days, not because this observance was necessary for justification, but in order that the people might know at what time they should assemble. they observed also certain other rites and orders of lessons whenever they assembled. the people [in the beginning of the church the jews who had become christians] retained also from the customs of the fathers [from their jewish festivals and ceremonies], as is commonly the case, certain things which, being somewhat changed, the apostles adapted to the history of the gospel as the passover, pentecost, so that not only by teaching, but also through these examples they might hand down to posterity the memory of the most important subjects. but if these things were handed down as necessary for justification, why afterwards did the bishops change many things in these very matters? for, if they were matters of divine right, it was not lawful to change them by human authority. before the synod of nice some observed easter at one time and others at another time. neither did this want of uniformity injure faith. afterward the plan was adopted by which our passover [easter] did not fall at the same time as that of the jewish passover. but the apostles had commanded the churches to observe the passover with the brethren who had been converted from judaism. therefore, after the synod of nice, certain nations tenaciously held to the custom of observing the jewish time. but the apostles, by this decree, did not wish to impose necessity upon the churches, the words of the decree testify. for it bids no one to be troubled, even though his brethren, in observing easter, do not compute the time aright. the words of the decree are extant in epiphanius: do not calculate, but celebrate it whenever your brethren of the circumcision do; celebrate it at the same time with them, and even though they may have erred, let not this be a care to you.. epiphanius writes that these are the words of the apostles presented in a decree concerning easter, in which the discreet reader can easily judge that the apostles wished to free the people from the foolish opinion of a fixed time, when they prohibit them from being troubled, even though a mistake should be made in the computation. some, moreover in the east, who were called, from the author of the dogma, audians, contended, on account of this decree of the apostles, that the passover should be observed with the jews. epiphanius, in refuting them, praises the decree and says that it contains nothing which deviates from the faith or rule of the church, and blames the audians because they do not understand aright the expression, and interprets it in the sense in which we interpret it because the apostles did not consider it of any importance at what time the passover should be observed, but because prominent brethren had been converted from the jews who observed their custom, and, for the sake of harmony, wished the rest to follow their example and the apostles wisely admonished the reader neither to remove the liberty of the gospel, nor to impose necessity upon consciences, because they add that they should not be troubled even though there should be an error in making the computation. many things of this class can be gathered from the histories, in which it appears that a want of uniformity in human observances does not injure the unity of faith [separate no one from the universal christian church]. although, what need is there of discussion? the adversaries do not at all understand what the righteousness of faith is, what the kingdom of christ is, when they judge that uniformity of observances in food, days, clothing, and the like, which do not have the command of god, is necessary. but look at the religious men, our adversaries. for the unity of the church they require uniform human observances, although they themselves have changed the ordinance of christ in the use of the supper, which certainly was a universal ordinance before. but if universal ordinances are so necessary, why do they themselves change the ordinance of christ's supper, which is not human, but divine? but concerning this entire controversy we shall have to speak at different times below. the entire eighth article has been approved, in which we confess that hypocrites and wicked persons have been mingled with the church, and that the sacraments are efficacious even though dispensed by wicked ministers, because the ministers act in the place of christ, and do not represent their own persons, according to luke , : he that heareth you heareth me. impious teachers are to be deserted [are not to be received or heard], because these do not act any longer in the place of christ, but are antichrists. and christ says matt. , : beware of false prophets. and paul, gal. , : if any man preach any other gospel unto you, let him be accursed. moreover, christ has warned us in his parables concerning the church, that when offended by the private vices, whether of priests or people, we should not excite schisms, as the donatists have wickedly done. as to those, however, who have excited schisms, because they denied that priests are permitted to hold possessions and property, we hold that they are altogether seditious. for to hold property is a civil ordinance. it is lawful, however, for christians to use civil ordinances, just as they use the air, the light, food, drink. for as this order of the world and fixed movements of the heavenly bodies are truly god's ordinances and these are preserved by god, so lawful governments are truly god's ordinances, and are preserved and defended by god against the devil. part article ix: _of baptism._ the ninth article has been approved, in which we confess that baptism is necessary to salvation, and that children are to be baptized, and that the baptism of children is not in vain, but is necessary and effectual to salvation. and since the gospel is taught among us purely and diligently, by god's favor we receive also from it this fruit, that in our churches no anabaptists have arisen [have not gained ground in our churches], because the people have been fortified by god's word against the wicked and seditious faction of these robbers. and as we condemn quite a number of other errors of the anabaptists, we condemn this also, that they dispute that the baptism of little children is unprofitable. for it is very certain that the promise of salvation pertains also to little children [that the divine promises of grace and of the holy ghost belong not alone to the old, but also to children]. it does not, however, pertain to those who are outside of christ's church where there is neither word nor sacraments because the kingdom of christ exists only with the word and sacraments. therefore it is necessary to baptize little children, that the promise of salvation may be applied to them, according to christ's command, matt. , : baptize all nations. just as here salvation is offered to all, so baptism is offered to all, to men, women, children, infants. it clearly follows, therefore, that infants are to be baptized, because with baptism salvation [the universal grace and treasure of the gospel] is offered. secondly, it is manifest that god approves of the baptism of little children. therefore the anabaptists, who condemn the baptism of little children, believe wickedly. that god, however, approves of the baptism of little children is shown--by this, namely, that god gives the holy ghost to those thus baptized [to many who have been baptized in childhood]. for if this baptism would be in vain, the holy ghost would be given to none, none would be saved, and finally there would be no church. [for there have been many holy men in the church who have not been baptized otherwise.] this reason, even taken alone, can sufficiently establish good and godly minds against the godless and fanatical opinions of the anabaptists. part article x: _of the holy supper._ the tenth article has been approved, in which we confess that we believe, that in the lord's supper the body and blood of christ are truly and substantially present, and are truly tendered, with those things which are seen, bread and wine to those who receive the sacrament. this belief we constantly defend as the subject has been carefully examined and considered. for since paul says, cor. , , that the bread is the communion of the lord's body, etc., it would follow, if the lord's body were not truly present, that the bread is not a communion of the body, but only of the spirit of christ. and we have ascertained that not only the roman church affirms the bodily presence of christ, but the greek church also both now believes, and formerly believed, the same. for the canon of the mass among them testifies to this, in which the priest clearly prays that the bread may be changed and become the very body of christ. and vulgarius, who seems to us to be not a silly writer, says distinctly that bread is not a mere figure, but is truly changed into flesh. and there is a long exposition of cyril on john , in which he teaches that christ is corporeally offered us in the supper. for he says thus: nevertheless, we do not deny that we are joined spiritually to christ by true faith and sincere love. but that we have no mode of connection with him, according to the flesh, this indeed we entirely deny. and this, we say, is altogether foreign to the divine scriptures. for who has doubted that christ is in this manner a vine, and we the branches, deriving thence life for ourselves? hear paul saying cor. , ; rom. , ; gal. , : we are all one body in christ; although we are many, we are, nevertheless, one in him; for we are all partakers of that one bread. does he perhaps think that the virtue of the mystical benediction is unknown to us? since this is in us, does it not also, by the communication of christ's flesh, cause christ to dwell in us bodily? and a little after: whence we must consider that christ is in us not only according to the habit, which we call love, but also by natural participation, etc. we have cited these testimonies, not to undertake a discussion here concerning this subject, for his imperial majesty does not disapprove of this article, but in order that all who may read them may the more clearly perceive that we defend the doctrine received in the entire church, that in the lord's supper the body and blood of christ are truly and substantially present, and are truly tendered with those things which are seen, bread and wine. and we speak of the presence of the living christ [living body]; for we know that death hath no more dominion over him, rom. , . part article xi: _of confession._ the eleventh article, of retaining absolutism in the church, is approved. but they add a correction in reference to confession, namely, that the regulation headed, _omnis utriusque_, be observed, and that both annual confession be made, and, although all sins cannot be enumerated, nevertheless diligence be employed in order that they be recollected, and those which can be recalled be recounted. concerning this entire article, we will speak at greater length after a while, when we will explain our entire opinion concerning repentance. it is well known that we have so elucidated and extolled [that we have preached, written, and taught in a manner so christian, correct, and pure] the benefit of absolution and the power of the keys that many distressed consciences have derived consolation from our doctrine, after they heard that it is the command of god, nay, rather the very voice of the gospel, that we should believe the absolution, and regard it as certain that the remission of sins is freely granted us for christ's sake, and that we should believe that by this faith we are truly reconciled to god [as though we heard a voice from heaven]. this belief has encouraged many godly minds, and, in the beginning, brought luther the highest commendation from all good men, since it shows consciences sure and firm consolation because previously the entire power of absolution [entire necessary doctrine of repentance] had been kept suppressed by doctrines concerning works, since the sophists and monks taught nothing of faith and free remission [but pointed men to their own works, from which nothing but despair enters alarmed consciences]. but with respect to the time, certainly most men in our churches use the sacraments, absolution and the lord's supper, frequently in a year. and those who teach of the worth and fruits of the sacraments speak in such a manner as to invite the people to use the sacraments frequently. for concerning this subject there are many things extant written by our theologians in such a manner that the adversaries, if they are good men, will undoubtedly approve and praise them. excommunication is also pronounced against the openly wicked [those who live in manifest vices, fornication, adultery, etc.] and the despisers of the sacraments. these things are thus done both according to the gospel and according to the old canons. but a fixed time is not prescribed, because all are not ready in like manner at the same time. yea, if all are to come at the same time, they cannot be heard and instructed in order [so diligently]. and the old canons and fathers do not appoint a fixed time. the canon speaks only thus: if any enter the church and be found never to commune, let them be admonished that, if they do not commune, they come to repentance. if they commune [if they wish to be regarded as christians], let them not be expelled; if they fail to do so, let them be excommunicated. christ [paul] says, i cor. , , that those who eat unworthily eat judgment to themselves. the pastors, accordingly, do not compel those who are not qualified to use the sacraments. concerning the enumeration of sins in confession, men are taught in such a way as not to ensnare their consciences. although it is of advantage to accustom inexperienced men to enumerate some things [which worry them], in order that they may be the more readily taught, yet we are now discussing what is necessary according to divine law. therefore, the adversaries ought not to cite for us the regulation _omnis utriusque_, which is not unknown to us, but they ought to show from the divine law that an enumeration of sins is necessary for obtaining their remission. the entire church, throughout all europe, knows what sort of snares this point of the regulation, which commands that all sins be confessed, has east upon consciences. neither has the text by itself as much disadvantage as was afterwards added by the summists, who collect the circumstances of the sins. what labyrinths were there! how great a torture for the best minds! for the licentious and profane were in no way moved by these instruments of terror. afterwards what tragedies [what jealousy and hatred] did the questions concerning one's own priest excite among the pastors and brethren [monks of various orders], who then were by no means brethren when they were warring concerning jurisdiction of confessions! [for all brotherliness, all friendship, ceased, when the question was concerning authority and confessor's fees.] we, therefore, believe that, according to divine law, the enumeration of sins is not necessary. this also is pleasing to panormitanus and very many other learned jurisconsults. nor do we wish to impose necessity upon the consciences of our people by the regulation _omnis utriusque_, of which we judge, just as of other human traditions, that they are not acts of worship necessary for justification. and this regulation commands an impossible matter, that we should confess all sins. it is evident, however, that most sins we neither remember nor understand [nor do we indeed even see the greatest sins], according to ps. , : who can understand his errors? if the pastors are good men, they will know how far it is of advantage to examine [the young and otherwise] inexperienced persons but we do not wish to sanction the torture [the tyranny of consciences] of the summists, which notwithstanding would have been less intolerable if they had added one word concerning faith, which comforts and encourages consciences. now, concerning this faith which obtains the remission of sins, there is not a syllable in so great a mass of regulations, glosses, summaries, books of confession. christ is nowhere read there. [nobody will there read a word by which he could learn to know christ, or what christ is.] only the lists of sins are read [to the end of gathering and accumulating sins, and this would be of some value if they understood those sins which god regards as such]. and the greater part is occupied with sins against human traditions, and this is most vain. this doctrine has forced to despair many godly minds, which were not able to find rest, because they believed that by divine law an enumeration was necessary, and yet they experienced that it was impossible. but other faults of no less moment inhere in the doctrine of the adversaries concerning repentance, which we will now recount. part article xii (v): _of repentance._ in the twelfth article they approve of the first part, in which we set forth that such as have fallen after baptism may obtain remission of sins at whatever time, and as often as they are converted. they condemn the second part, in which we say that the parts of repentance are contrition and faith [a penitent, contrite heart, and faith, namely that i receive the forgiveness of sins through christ]. [hear, now, what it is that the adversaries deny.] they [without shame] deny that faith is the second part of repentance. what are we to do here, o charles, thou most invincible emperor? the very voice of the gospel is this, that by faith we obtain the remission of sins. [this word is not our word but the voice and word of jesus christ, our savior.] this voice of the gospel these writers of the _confutation_ condemn. we, therefore, can in no way assent to the _confutation_. we cannot condemn the voice of the gospel, so salutary and abounding in consolation. what else is the denial that by faith we obtain remission of sins than to treat the blood and death of christ with scorn? we therefore beseech thee, o charles most invincible emperor, patiently and diligently to hear and examine this most important subject, which contains the chief topic of the gospel, and the true knowledge of christ, and the true worship of god [these great, most exalted and important matters which concern our own souls and consciences yea, also the entire faith of christians, the entire gospel, the knowledge of christ, and what is highest and greatest, not only in this perishable, but also in the future life: the everlasting welfare or perdition of us all before god]. for all good men will ascertain that especially on this subject we have taught things that are true, godly, salutary, and necessary for the whole church of christ [things of the greatest significance to all pious hearts in the entire christian church on which their whole salvation and welfare depends, and without instruction on which there can be or remain no ministry, no christian church]. they will ascertain from the writings of our theologians that very much light has been added to the gospel, and many pernicious errors have been corrected, by which, through the opinions of the scholastics and canonists, the doctrine of repentance was previously covered. before we come to the defense of our position, we must say this first: all good men of all ranks, and also of the theological rank undoubtedly confess that before the writings of luther appeared, the doctrine of repentance was very much confused. the books of the sententiaries are extant, in which there are innumerable questions which no theologians were ever able to explain satisfactorily. the people were able neither to comprehend the sum of the matter, nor to see what things especially were required in repentance, where peace of conscience was to be sought for. let any one of the adversaries come and tell us when remission of sins takes place. o good god, what darkness there is! they doubt whether it is in attrition or in contrition that remission of sins occurs. and if it occurs on account of contrition, what need is there of absolution, what does the power of the keys effect, if sins have been already remitted? here, indeed, they also labor much more, and wickedly detract from the power of the keys. some dream that by the power of the keys guilt is not remitted, but that eternal punishments are changed into temporal. thus the most salutary power would be the ministry, not of life and the spirit, but only of wrath and punishments. others, namely, the more cautious imagine that by the power of the keys sins are remitted before the church and not before god. this also is a pernicious error. for if the power of the keys does not console us before god, what, then, will pacify the conscience? still more involved is what follows. they teach that by contrition we merit grace. in reference to which, if any one should ask why saul and judas and similar persons, who were dreadfully contrite, did not obtain grace, the answer was to be taken from faith and according to the gospel, that judas did not believe, that he did not support himself by the gospel and promise of christ. for faith shows the distinction between the contrition of judas and of peter. but the adversaries take their answer from the law, that judas did not love god, but feared the punishments. [is not this teaching uncertain and improper things concerning repentance?] when, however, will a terrified conscience, especially in those serious, true, and great terrors which are described in the psalms and the prophets, and which those certainly taste who are truly converted, be able to decide whether it fears god for his own sake [out of love it fears god, as its god], or is fleeing from eternal punishments? [these people may not have experienced much of these anxieties, because they juggle words and make distinctions according to their dreams. but in the heart when the test is applied, the matter turns out quite differently, and the conscience cannot be set at rest with paltry syllables and words.] these great emotions can be distinguished in letters and terms; they are not thus separated in fact, as these sweet sophists dream. here we appeal to the judgments of all good and wise men [who also desire to know the truth]. they undoubtedly will confess that these discussions in the writings of the adversaries are very confused and intricate. and nevertheless the most important subject is at stake, the chief topic of the gospel, the remission of sins. this entire doctrine concerning these questions which we have reviewed, is, in the writings of the adversaries, full of errors and hypocrisy, and obscures the benefit of christ, the power of the keys, and the righteousness of faith [to inexpressible injury of conscience]. these things occur in the first act. what when they come to confession? what a work there is in the endless enumeration of sins which is nevertheless, in great part, devoted to those against human traditions! and in order that good minds may by this means be the more tortured, they falsely assert that this enumeration is of divine right. and while they demand this enumeration under the pretext of divine right, in the mean time they speak coldly concerning absolution which is truly of divine right. they falsely assert that the sacrament itself confers grace _ex opere operato_ without a good disposition on the part of the one using it; no mention is made of faith apprehending the absolution and consoling the conscience. this is truly what is generally called _apienai pro tohn mustehriohn_ departing before the mysteries. [such people are called genuine jews.] the third act [of this play] remains, concerning satisfactions. but this contains the most confused discussions. they imagine that eternal punishments are commuted to the punishments of purgatory, and teach that a part of these is remitted by the power of the keys, and that a part is to be redeemed by means of satisfactions. they add further that satisfactions ought to be works of supererogation, and they make these consist of most foolish observances, such as pilgrimages, rosaries, or similar observances which do not have the command of god. then, just as they redeem purgatory by means of satisfactions, so a scheme of redeeming satisfactions which was most abundant in revenue [which became quite a profitable, lucrative business and a grand fair] was devised. for they sell [without shame] indulgences which they interpret as remissions of satisfactions. and this revenue [this trafficking, this fair, conducted so shamelessly] is not only from the living, but is much more ample from the dead. nor do they redeem the satisfactions of the dead only by indulgences, but also by the sacrifice of the mass. in a word, the subject of satisfactions is infinite. among these scandals (for we cannot enumerate all things) and doctrines of devils lies buried the doctrine of the righteousness of faith in christ and the benefit of christ. wherefore, all good men understand that the doctrine of the sophists and canonists concerning repentance has been censured for a useful and godly purpose. for the following dogmas are clearly false, and foreign not only to holy scripture, but also to the church fathers:-i. that from the divine covenant we merit grace by good works wrought without grace. ii. that by attrition we merit grace. iii. that for the blotting out of sin the mere detestation of the crime is sufficient. iv. that on account of contrition, and not by faith in christ, we obtain remission of sins. v. that the power of the keys avails for the remission of sins, not before god, but before the church. vi. that by the power of the keys sins are not remitted before god, but that the power of the keys has been instituted to commute eternal to temporal punishments, to impose upon consciences certain satisfactions, to institute new acts of worship, and to obligate consciences to such satisfactions and acts of worship. vii. that according to divine right the enumeration of offenses in confession, concerning which the adversaries teach, is necessary. viii. that canonical satisfactions are necessary for redeeming the punishment of purgatory, or they profit as a compensation for the blotting out of guilt. for thus uninformed persons understand it. [for, although in the schools satisfactions are made to apply only to the punishment, everybody thinks that remission of guilt is thereby merited.] ix. that the reception of the sacrament of repentance _ex opere operato_, without a good disposition on the part of the one using it, i.e., without faith in christ, obtains grace. x. that by the power of the keys our souls are freed from purgatory through indulgences xi. that in the reservation of cases not only canonical punishment, but the guilt also, ought to be reserved in reference to one who is truly converted. in order, therefore, to deliver pious consciences from these labyrinths of the sophists, we have ascribed to repentance [or conversion] these two parts, namely, contrition and faith. if any one desires to add a third namely, fruits worthy of repentance, i.e., a change of the entire life and character for the better [good works which shall and must follow conversion], we will not make any opposition. from contrition we separate those idle and infinite discussions, as to when we grieve from love of god, and when from fear of punishment. [for these are nothing but mere words and a useless babbling of persons who have never experienced the state of mind of a terrified conscience.] but we say that contrition is the true terror of conscience, which feels that god is angry with sin, and which grieves that it has sinned. and this contrition takes place in this manner when sins are censured by the word of god, because the sum of the preaching of the gospel is this, namely, to convict of sin, and to offer for christ's sake the remission of sins and righteousness, and the holy ghost, and eternal life, and that as regenerate men we should do good works. thus christ comprises the sum of the gospel when he says in the last chapter of luke, v. : that repentance and remission of sins should be preached in my name among all nations. and of these terrors scripture speaks, as ps. , . : for mine iniquities are gone over mine head, as a heavy burden they are too heavy for me...i am feeble and sore broken; i have roared by reason of the disquietness of my heart. and ps. , . : have mercy upon me, o lord; for i am weak; o lord, heal me; for my bones are vexed. my soul is also sore vexed; but thou, o lord how long! and is. , . : i said in the cutting off of my days, i shall go to the gates of the grave: i am deprived of the residue of my years....i reckoned till morning that, as a lion, so will he break all my bones. [again, v. : mine eyes fail with looking upward; lord, i am oppressed.] in these terrors, conscience feels the wrath of god against sin, which is unknown to secure men walking according to the flesh [as the sophists and their like]. it sees the turpitude of sin, and seriously grieves that it has sinned; meanwhile it also flees from the dreadful wrath of god, because human nature, unless sustained by the word of god, cannot endure it. thus paul says, gal. , : i through the law am dead to the law, for the law only accuses and terrifies consciences. in these terrors our adversaries say nothing of faith, they present only the word, which convicts of sin. when this is taught alone, it is the doctrine of the law, not of the gospel. by these griefs and terrors, they say, men merit grace, provided they love god. but how will men love god in true terrors when they feel the terrible and inexpressible wrath of god what else than despair do those teach who in these terrors, display only the law? we therefore add as the second part of repentance, of faith in christ, that in these terrors the gospel concerning christ ought to be set forth to consciences, in which gospel the remission of sins is freely promised concerning christ. therefore, they ought to believe that for christ's sake sins are freely remitted to them. this faith cheers, sustains, and quickens the contrite, according to rom. , : being justified by faith, we have peace with god. this faith obtains the remission of sins. this faith justifies before god, as the same passage testifies: being justified by faith. this faith shows the distinction between the contrition of judas and peter, of saul and of david. the contrition of judas or saul is of no avail, for the reason that to this there is not added this faith which apprehends the remission of sins, bestowed as a gift for christ's sake. accordingly, the contrition of david or peter avails because to it there is added faith, which apprehends the remission of sins granted for christ's sake. neither is love present before reconciliation has been made by faith. for without christ the law [god's law or the first commandment] is not performed, according to [eph. , ; , ] rom. , : by christ we have access to god. and this faith grows gradually and throughout the entire life, struggles with sin [is tested by various temptations] in order to overcome sin and death. but love follows faith, as we have said above. and thus filial fear can be clearly defined as such anxiety as has been connected with faith, i.e., where faith consoles and sustains the anxious heart. it is servile fear when faith does not sustain the anxious heart [fear without faith, where there is nothing but wrath and doubt]. moreover, the power of the keys administers and presents the gospel through absolution, which [proclaims peace to me and] is the true voice of the gospel. thus we also comprise absolution when we speak of faith, because faith cometh by hearing, as paul says rom. , . for when the gospel is heard and the absolution [i.e., the promise of divine grace] is heard, the conscience is encouraged and receives consolation. and because god truly quickens through the word, the keys truly remit sins before god [here on earth sins are truly canceled in such a manner that they are canceled also before god in heaven] according to luke , : he that heareth you heareth me wherefore the voice of the one absolving must be believed not otherwise than we would believe a voice from heaven. and absolution [that blessed word of comfort] properly can be called a sacrament of repentance, as also the more learned scholastic theologians speak. meanwhile this faith is nourished in a manifold way in temptations, through the declarations of the gospel [the hearing of sermons, reading] and the use of the sacraments. for these are [seals and] signs of [the covenant and grace in] the new testament, i.e., signs of [propitiation and] the remission of sins. they offer, therefore, the remission of sins, as the words of the lord's supper clearly testify, matt. , . : this is my body, which is given for you. this is the cup of the new testament, etc. thus faith is conceived and strengthened through absolution, through the hearing of the gospel, through the use of the sacraments, so that it may not succumb while it struggles with the terrors of sin and death. this method of repentance is plain and clear, and increases the worth of the power of the keys and of the sacraments, and illumines the benefit of christ, and teaches us to avail ourselves of christ as mediator and propitiator. but as the confutation condemns us for having assigned these two parts to repentance, we must show that [not we, but] scripture expresses these as the chief parts in repentance or conversion. for christ says matt. , : come unto me, all ye that labor and are heavy laden, and i will give you rest. here there are two members. the labor and the burden signify the contrition, anxiety, and terrors of sin and of death. to come to christ is to believe that sins are remitted for christ's sake, when we believe, our hearts are quickened by the holy ghost through the word of christ. here, therefore, there are these two chief parts, contrition and faith. and in mark , christ says: repent ye and believe the gospel, where in the first member he convicts of sins, in the latter he consoles us, and shows the remission of sins. for to believe the gospel is not that general faith which devils also have [is not only to believe the history of the gospel], but in the proper sense it is to believe that the remission of sins has been granted for christ's sake. for this is revealed in the gospel. you see also here that the two parts are joined, contrition when sins are reproved and faith, when it is said: believe the gospel. if any one should say here that christ includes also the fruits of repentance or the entire new life, we shall not dissent. for this suffices us, that contrition and faith are named as the chief parts. paul almost everywhere, when he describes conversion or renewal, designates these two parts, mortification and quickening, as in col. , : in whom also ye are circumcised with the circumcision made without hands, namely, by putting off the body of the sins of the flesh. and afterward, v. : wherein also ye are risen with him through the faith of the operation of god. here are two parts. [of these two parts he speaks plainly rom. , . . , that we are dead to sin, which takes place by contrition and its terrors, and that we should rise again with christ, which takes place when by faith we again obtain consolation and life. and since faith is to bring consolation and peace into the conscience, according to rom. , : being justified by faith, we have peace, it follows that there is first terror and anxiety in the conscience. thus contrition and faith go side by side.] one is putting off the body of sins; the other is the rising again through faith. neither ought these words, mortification, quickening, putting off the body of sins, rising again, to be understood in a platonic way, concerning a feigned change; but mortification signifies true terrors, such as those of the dying, which nature could not sustain unless it were supported by faith. so he names that as the putting off of the body of sins which we ordinarily call contrition, because in these griefs the natural concupiscence is purged away. and quickening ought not to be understood as a platonic fancy, but as consolation which truly sustains life that is escaping in contrition. here, therefore, are two parts: contrition and faith. for as conscience cannot be pacified except by faith, therefore faith alone quickens, according to the declaration, hab. , ; rom. , : the just shall live by faith. and then in col. , it is said that christ blots out the handwriting which through the law is against us. here also there are two parts, the handwriting and the blotting out of the handwriting. the handwriting, however, is conscience, convicting and condemning us. the law, moreover, is the word which reproves and condemns sins. therefore, this voice which says, i have sinned against the lord, as david says, sam. , , is the handwriting. and wicked and secure men do not seriously give forth this voice. for they do not see, they do not read the sentence of the law written in the heart. in true griefs and terrors this sentence is perceived. therefore the handwriting which condemns us is contrition itself. to blot out the handwriting is to expunge this sentence by which we declare that we shall be condemned, and to engrave the sentence according to which we know that we have been freed from this condemnation. but faith is the new sentence, which reverses the former sentence, and gives peace and life to the heart. however, what need is there to cite many testimonies since they are everywhere obvious in the scriptures? ps. , : the lord hath chastened me sore, but he hath not given me over unto death. ps. , : my soul melteth for heaviness; strengthen thou me according unto thy word. here, in the first member, contrition is contained, and in the second the mode is clearly described how in contrition we are revived, namely, by the word of god which offers grace. this sustains and quickens hearts. and sam. , the lord killeth and maketh alive; he bringeth down to the grave and bringeth up. by one of these, contrition is signified, by the other, faith is signified. and is. , : the lord shall be wroth that he may do his work, his strange work, and bring to pass his act, his strange act. he calls it the strange work of the lord when he terrifies because to quicken and console is god's own work. [other works, as, to terrify and to kill, are not god's own works, for god only quickens.] but he terrifies, he says, for this reason, namely, that there may be a place for consolation and quickening, because hearts that are secure and do not feel the wrath of god loathe consolation. in this manner scripture is accustomed to join these two the terrors and the consolation, in order to teach that in repentance there are these chief members, contrition, and faith that consoles and justifies. neither do we see how the nature of repentance can be presented more clearly and simply. [we know with certainty that god thus works in his christians in the church.] for the two chief works of god in men are these, to terrify, and to justify and quicken those who have been terrified. into these two works all scripture has been distributed. the one part is the law, which shows, reproves, and condemns sins. the other part is the gospel, i.e., the promise of grace bestowed in christ, and this promise is constantly repeated in the whole of scripture, first having been delivered to adam [i will put enmity, etc., gen. , ], afterwards to the patriarchs; then, still more clearly proclaimed by the prophets; lastly, preached and set forth among the jews by christ and disseminated over the entire world by the apostles. for all the saints were justified by faith in this promise, and not by their own attrition or contrition. and the examples [how the saints became godly] show likewise these two parts. after his sin adam is reproved and becomes terrified, this was contrition. afterward god promises grace, and speaks of a future seed (the blessed seed, i.e., christ), by which the kingdom of the devil, death, and sin will be destroyed, there he offers the remission of sins. these are the chief things. for although the punishment is afterwards added, yet this punishment does not merit the remission of sin. and concerning this kind of punishment we shall speak after a while. so david is reproved by nathan, and, terrified, he says, sam. , : i have sinned against the lord. this is contrition. afterward he hears the absolution: the lord also hath put away thy sin; thou shalt not die. this voice encourages david, and by faith sustains, justifies, and quickens him. here a punishment is also added, but this punishment does not merit the remission of sins. nor are special punishments always added, but in repentance these two things ought always to exist, namely, contrition and faith, as luke , . . the woman, who was a sinner, came to christ weeping. by these tears the contrition is recognized. afterward she hears the absolution: thy sins are forgiven; thy faith hath saved thee; go in peace. this is the second part of repentance, namely, faith, which encourages and consoles her. from all these it is apparent to godly readers that we assign to repentance those parts which properly belong to it in conversion, or regeneration, and the remission of sin. worthy fruits and punishments [likewise, patience that we be willing to bear the cross and punishments, which god lays upon the old adam] follow regeneration and the remission of sin. for this reason we have mentioned these two parts, in order that the faith which we require in repentance [of which the sophists and canonists have all been silent] might be the better seen. and what that faith is which the gospel proclaims can be better understood when it is set over against contrition and mortification. but as the adversaries expressly condemn our statement that men obtain the remission of sins by faith, we shall add a few proofs from which it will be understood that the remission of sins is obtained not _ex opere operato_ because of contrition, but by that special faith by which an individual believes that sins are remitted to him. for this is the chief article concerning which we are contending with our adversaries, and the knowledge of which we regard especially necessary to all christians. as, however, it appears that we have spoken sufficiently above concerning the same subject, we shall here be briefer. for very closely related are the topics of the doctrine of repentance and the doctrine of justification. when the adversaries speak of faith, and say that it precedes repentance, they understand by faith, not that which justifies, but that which, in a general way, believes that god exists, that punishments have been threatened to the wicked [that there is a hell], etc. in addition to this faith we require that each one believe that his sins are remitted to him. concerning this special faith we are disputing, and we oppose it to the opinion which bids us trust not in the promise of christ, but in the _opus operatum_, of contrition, confession, and satisfactions, etc. this faith follows terrors in such a manner as to overcome them, and render the conscience pacified. to this faith we ascribe justification and regeneration, inasmuch as it frees from terrors, and brings forth in the heart not only peace and joy, but also a new life. we maintain [with the help of god we shall defend to eternity and against all the gates of hell] that this faith is truly necessary for the remission of sins, and accordingly place it among the parts of repentance. nor does the church of christ believe otherwise, although our adversaries [like mad dogs] contradict us. moreover, to begin with, we ask the adversaries whether to receive absolution is a part of repentance, or not. but if they separate it from confession as they are subtile in making the distinction, we do not see of what benefit confession is without absolution. if, however, they do not separate the receiving of absolution from confession, it is necessary for them to hold that faith is a part of repentance, because absolution is not received except by faith. that absolution, however is not received except by faith can be proved from paul, who teaches rom. , , that the promise cannot be received except by faith. but absolution is the promise of the remission of sins [nothing else than the gospel, the divine promise of god's grace and favor]. therefore, it necessarily requires faith. neither do we see how he who does not assent to it may be said to receive absolution. and what else is the refusal to assent to absolution but charging god with falsehood, if the heart doubts, it regards those things which god promises as uncertain and of no account. accordingly, in john , it is written: he that believeth not god hath made him a liar, because he believeth not the record that god gave of his son. secondly, we think that the adversaries acknowledge that the remission of sins is either a part, or the end, or, to speak in their manner, the _terminus ad quem_ of repentance. [for what does repentance help if the forgiveness of sins be not obtained?] therefore that by which the remission of sins is received is correctly added to the parts [must certainly be the most prominent part] of repentance. it is very certain, however, that even though all the gates of hell contradict us, yet the remission of sins cannot be received except by faith alone, which believes that sins are remitted for christ's sake, according to rom. , : whom god hath set forth to be a propitiation through faith in his blood. likewise rom. , : by whom also we have access by faith unto grace, etc. for a terrified conscience cannot set against god's wrath our works or our love, but it is at length pacified when it apprehends christ as mediator, and believes the promises given for his sake. for those who dream that without faith in christ hearts become pacified, do not understand what the remission of sins is, or how it came to us. peter, ep. , , cites from is. , , and , : he that believeth on him shall not be confounded. it is necessary, therefore, that hypocrites be confounded, who are confident that they receive the remission of sins because of their own works, and not because of christ. peter also says in acts , : to him give all the prophets witness that through his name whosoever believeth in him, shall receive remission of sins. what he says, through his name, could not be expressed more clearly and he adds: whosoever believeth in him. thus, therefore, we receive the remission of sins only through the name of christ, i.e., for christ's sake, and not for the sake of any merits and works of our own. and this occurs when we believe that sins are remitted to us for christ's sake. our adversaries cry out that they are the church, that they are following the consensus of the church [what the church catholic universal, holds]. but peter also here cites in our issue the consensus of the church: to him give all the prophets witness, that through his name, whosoever believeth in him, shall receive remission of sins, etc. the consensus of the prophets is assuredly to be judged as the consensus of the church universal. [i verily think that if all the holy prophets are unanimously agreed in a declaration ( since god regards even a single prophet as an inestimable treasure), it would also be a decree, a declaration, and a unanimous strong conclusion of the universal, catholic, christian, holy church, and would be justly regarded as such.] we concede neither to the pope nor to the church the power to make decrees against this consensus of the prophets. but the bull of leo openly condemns this article, of the remission of sins and the adversaries condemn it in the confutation. from which it is apparent what sort of a church we must judge that of these men to be, who not only by their decrees censure the doctrine that we obtain the remission of sins by faith, not on account of our works, but on account of christ, but who also give the command by force and the sword to abolish it, and by every kind of cruelty [like bloodhounds] to put to death good men who thus believe. but they have authors of a great name scotus, gabriel, and the like, and passages of the fathers which are cited in a mutilated form in the decrees. certainly, if the testimonies are to be counted, they win. for there is a very great crowd of most trifling writers upon the sententiae, who, as though they had conspired, defend these figments concerning the merit of attrition and of works, and other things which we have above recounted. [aye, it is true, they are all called teachers and authors, but by their singing you can tell what sort of birds they are. these authors have taught nothing but philosophy, and have known nothing of christ and the work of god, their books show this plainly.] but lest any one be moved by the multitude of citations, there is no great weight in the testimonies of the later writers, who did not originate their own writings, but only, by compiling from the writers before them, transferred these opinions from some books into others. they have exercised no judgment, but just like petty judges silently have approved the errors of their superiors, which they have not understood. let us not, therefore, hesitate to oppose this utterance of peter, which cites the consensus of the prophets, to ever so many legions of the sententiaries. and to this utterance of peter the testimony of the holy ghost is added. for the text speaks thus, acts , : while peter yet spake these words, the holy ghost fell on all them which heard the word. therefore, let pious consciences know that the command of god is this that they believe that they are freely forgiven for christ's sake, and not for the sake of our works. and by this command of god let them sustain themselves against despair, and against the terrors of sin and of death. and let them know that this belief has existed among saints from the beginning of the world. [of this the idle sophists know little; and the blessed proclamation, the gospel, which proclaims the forgiveness of sins through the blessed seed, that is, christ, has from the beginning of the world been the greatest consolation and treasure to all pious kings all prophets, all believers. for they have believed in the same christ in whom we believe; for from the beginning of the world no saint has been saved in any other way than through the faith of the same gospel. ] for peter clearly cites the consensus of the prophets, and the writings of the apostles testify that they believe the same thing. nor are testimonies of the fathers wanting. for bernard says the same thing in words that are in no way obscure: for it is necessary first of all to believe that you cannot have remission of sins except by the indulgence of god, but add yet that you believe also this, namely, that through him sins are forgiven thee. this is the testimony which the holy ghost asserts in your heart, saying: "thy sins are forgiven thee." for thus the apostle judges that man is justified freely through faith. these words of bernard shed a wonderful light upon our cause, because he not only requires that we in a general way believe that sins are remitted through mercy but he bids us add special faith, by which we believe that sins are remitted even to us; and he teaches how we may be rendered certain concerning the remission of sins, namely when our hearts are encouraged by faith, and become tranquil through the holy ghost. what more do the adversaries require? [but how now, ye adversaries? is st. bernard also a heretic?] do they still dare deny that by faith we obtain the remission of sins, or that faith is a part of repentance? thirdly, the adversaries say that sin is remitted; because an attrite or contrite person elicits an act of love to god [if we undertake from reason to love god], and by this act merits to receive the remission of sins. this is nothing but to teach the law, the gospel being blotted out, and the promise concerning christ being abolished. for they require only the law and our works, because the law demands love. besides they teach us to be confident that we obtain remission of sins because of contrition and love. what else is this than to put confidence in our works, not in the word and promise of god concerning christ? but if the law be sufficient for obtaining the remission of sins, what need is there of the gospel? what need is there of christ if we obtain remission of sins because of our own work? we, on the other hand call consciences away from the law to the gospel, and from confidence in their own works to confidence in the promise and christ, because the gospel presents to us christ, and promises freely the remission of sins for christ's sake. in this promise it bids us trust, namely, that for christ's sake we are reconciled to the father, and not for the sake of our own contrition or love. for there is no other mediator or propitiator than christ. neither can we do the works of the law unless we have first been reconciled through christ. and if we would do anything, yet we must believe that not for the sake of these works, but for the sake of christ, as mediator and propitiator, we obtain the remission of sins. yea, it is a reproach to christ and a repeal of the gospel to believe that we obtain the remission of sins on account of the law, or otherwise than by faith in christ. this method also we have discussed above in the chapter of justification, where we declared why we confess that men are justified by faith, not by love. therefore the doctrine of the adversaries, when they teach that by their own contrition and love men obtain the remission of sins, and trust in this contrition and love, is merely the doctrine of the law and of that, too, as not understood [which they do not understand with respect to the kind of love towards god which it demands], just as the jews looked upon the veiled face of moses. for let us imagine that love is present, let us imagine that works are present, yet neither love nor works can a propitiation for sin [or be of as much value as christ]. and they cannot even be opposed to the wrath and judgment of god, according to ps. , : enter not into judgment with thy servant; for in thy sight shall no man living be justified. neither ought the honor of christ to be transferred to our works. for these reasons paul contends that we are not justified by the law, and he opposes to the law the promise of the remission of sins which is granted for christ's sake and teaches that we freely receive the remission of sins for christ's sake. paul calls us away from the law to this promise. upon this promise he bids us look [and regard the lord christ our treasure], which certainly will be void if we are justified by the law before we are justified through the promise, or if we obtain the remission of sins on account of our own righteousness. but it is evident that the promise was given us and christ was tendered to us for the very reason that we cannot do the works of the law. therefore it is necessary that we are reconciled by the promise before we do the works of the law. the promise, however, is received only by faith. therefore it is necessary for contrite persons to apprehend by faith the promise of the remission of sins granted for christ's sake, and to be confident that freely for christ's sake they have a reconciled father. this is the meaning of paul, rom. , , where he says: therefore it is of faith that it might be by grace, to the end the promise might be sure. and gal. , : the scripture hath concluded all under sin, that the promise by faith of jesus christ might be given them that believe, i.e., all are under sin, neither can they be freed otherwise than by apprehending by faith the promise of the remission of sins. therefore we must by faith accept the remission of sins before we do the works of the law, although, as has been said above, love follows faith, because the regenerate receive the holy ghost, and accordingly begin [to become friendly to the law and] to do the works of the law. we would cite more testimonies if they were not obvious to every godly reader in the scriptures. and we do not wish to be too prolix, in order that this ease may be the more readily seen through. neither, indeed, is there any doubt that the meaning of paul is what we are defending, namely, that by faith we receive the remission of sins for christ's sake, that by faith we ought to oppose to god's wrath christ as mediator, and not our works. neither let godly minds be disturbed, even though the adversaries find fault with the judgments of paul. nothing is said so simply that it cannot be distorted by caviling. we know that what we have mentioned is the true and genuine meaning of paul, we know that this our belief brings to godly consciences [in agony of death and temptation] sure comfort, without which no one can in god's judgment. therefore let these pharisaic opinions of the adversaries be rejected, namely, that we do not receive by faith the remission of sins, but that it ought to be merited by our love and works; that we ought to oppose our love and our works to the wrath of god. not of the gospel, but of the law is this doctrine, which feigns that man is justified by the law before he has been reconciled through christ to god, since christ says, john , : with out me, ye can do nothing; likewise: i am the true vine; ye are the branches. but the adversaries feign that we are branches, not of christ, but of moses. for they wish to be justified by the law, and to offer their love and works to god before they are reconciled to god through christ, before they are branches of christ. paul, on the other hand [who is certainly a much greater teacher than the adversaries], contends that the law cannot be observed without christ. accordingly, in order that we [those who truly feel and have experienced sin and anguish of conscience must cling to the promise of grace, in order that they] may be reconciled to god for christ's sake, the promise must be received before we do the works of the law. we think that these things are sufficiently clear to godly consciences. and hence they will understand why we have declared above that men are justified by faith, not by love, because we must oppose to god's wrath not our love or works (or trust in our love and works), but christ as mediator [for all our ability, all our deeds and works, are far too weak to remove and appease god's wrath]. and we must apprehend the promise of the remission of sins before we do the works of the law. lastly, when will conscience be pacified if we receive remission of sins on the ground that we love, or that we do the works of the law? for the law will always accuse us, because we never satisfy god's law. just as paul says, rom. , : the law worketh wrath. chrysostom asks concerning repentance, whence are we made sure that our sins are remitted us? the adversaries also, in their "sentences," ask concerning the same subject. [the question, verily, is worth asking blessed the man that returns the right answer.] this cannot be explained, consciences cannot be made tranquil, unless they know that it is god's command and the very gospel that they should be firmly confident that for christ's sake sins are remitted freely, and that they should not doubt that these are remitted to them. if any one doubts, he charges, as john says, ep. , , the divine promise with falsehood. we teach that this certainty of faith is required in the gospel. the adversaries leave consciences uncertain and wavering. consciences, however do nothing from faith when they perpetually doubt whether they have remission. [for it is not possible that there should be rest, or a quiet and peaceful conscience, if they doubt whether god be gracious. for if they doubt whether they have a gracious god, whether they are doing right, whether they have forgiveness of sins, how can, etc.] how can they in this doubt call upon god, how can they be confident that they are heard? thus the entire life is without god [faith] and without the true worship of god. this is what paul says, rom. , : whatsoever is not of faith is sin. and because they are constantly occupied with this doubt, they never experience what faith [god or christ] is. thus it comes to pass that they rush at last into despair [die in doubt, without god, without all knowledge of god]. such is the doctrine of the adversaries, the doctrine of the law, the annulling of the gospel, the doctrine of despair. [whereby christ is suppressed, men are led into overwhelming sorrow and torture of conscience, and finally, when temptation comes, into despair. let his imperial majesty graciously consider and well examine this matter, it does not concern gold or silver but souls and consciences.] now we are glad to refer to all good men the judgment concerning this topic of repentance (for it has no obscurity), in order that they may decide whether we or the adversaries have taught those things which are more godly and healthful to consciences. indeed, these dissensions in the church do not delight us; wherefore, if we did not have great and necessary reasons for dissenting from the adversaries, we would with the greatest pleasure be silent. but now, since they condemn the manifest truth, it is not right for us to desert a cause which is not our own, but is that of christ and the church. [we cannot with fidelity to god and conscience deny this blessed doctrine and divine truth, from which we expect at last, when this poor temporal life ceases and all help of creatures fails, the only eternal, highest consolation: nor will we in anything recede from this cause, which is not only ours, but that of all christendom, and concerns the highest treasure, jesus christ.] we have declared for what reasons we assigned to repentance these two parts, contrition and faith. and we have done this the more readily because many expressions concerning repentance are published which are cited in a mutilated form from the fathers [augustine and the other ancient fathers], and which the adversaries have distorted in order to put faith out of sight. such are: repentance is to lament past evils, and not to commit again deeds that ought to be lamented. again: repentance is a kind of vengeance of him who grieves, thus punishing in himself what he is sorry for having committed. in these passages no mention is made of faith. and not even in the schools, when they interpret, is anything added concerning faith. therefore, in order that the doctrine of faith might be the more conspicuous, we have enumerated it among the parts of repentance. for the actual fact shows that those passages which require contrition or good works, and make no mention of justifying faith, are dangerous [as experience proves]. and prudence can justly be desired in those who have collected these centos of the "sentences" and decrees. for since the fathers speak in some places concerning one part, and in other places concerning another part of repentance, it would have been well to select and combine their judgments not only concerning one part, but concerning both, i.e., concerning contrition and faith. for tertullian speaks excellently concerning faith, dwelling upon the oath in the prophet, ezek. , : 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. for as god swears that he does not wish the death of a sinner, he shows that faith is required, in order that we may believe the one swearing, and be firmly confident that he forgives us. the authority of the divine promises ought by itself to be great in our estimation. but this promise has also been confirmed by an oath. therefore, if any one be not confident that he is forgiven, he denies that god has sworn what is true, than which a more horrible blasphemy cannot be imagined. for tertullian speaks thus: he invites by reward to salvation, even swearing. saying, "i live," he desires that he be believed. oh, blessed we, for whose sake god swears! oh, most miserable if we believe not the lord even when he swears! but here we must know that this faith ought to be confident that god freely forgives us for the sake of christ, for the sake of his own promise, not for the sake of our works, contrition, confession, or satisfactions. for if faith relies upon these works, it immediately becomes uncertain, because the terrified conscience sees that these works are unworthy. accordingly, ambrose speaks admirably concerning repentance: therefore it is proper for us to believe both that we are to repent, and that we are to be pardoned, but so as to expect pardon as from faith, which obtains it as from a handwriting. again: it is faith which covers our sins. therefore there are sentences extant in the fathers, not only concerning contrition and works, but also concerning faith. but the adversaries, since they understand neither the nature of repentance nor the language of the fathers, select passages concerning a part of repentance, namely, concerning works; they pass over the declarations made elsewhere concerning faith, since they do not understand them. part article vi: _of confession and satisfaction._ good men can easily judge that it is of the greatest importance that the true doctrine concerning the abovementioned parts, namely, contrition and faith, be preserved. [for the great fraud of indulgences, etc., and the preposterous doctrines of the sophists have sufficiently taught us what great vexation and danger arise therefrom if a foul stroke is here made. how many a godly conscience under the papacy sought with great labor the true way, and in the midst of such darkness did not find it!] therefore, we have always been occupied more with the elucidation of these topics, and have disputed nothing as yet concerning confession and satisfaction. for we also retain confession, especially on account of the absolution, as being the word of god which, by divine authority, the power of the keys pronounces upon individuals. therefore it would be wicked to remove private absolution from the church. neither do they understand what the remission of sins or the power of the keys is, if there are any who despise private absolution. but in reference to the enumeration of offenses in confession, we have said above that we hold that it is not necessary by divine right. for the objection, made by some, that a judge ought to investigate a ease before he pronounces upon it, pertains in no way to this subject; because the ministry of absolution is favor or grace, it is not a legal process, or law. [for god is the judge, who has committed to the apostles, not the office of judges, but the administration of grace namely, to acquit those who desire, etc.] therefore ministers in the church have the command to remit sin, they have not the command to investigate secret sins. and indeed, they absolve from those that we do not remember; for which reason absolution, which is the voice of the gospel remitting sins and consoling consciences, does not require judicial examination. and it is ridiculous to transfer hither the saying of solomon, prov. , : be thou diligent to know the state of thy flocks. for solomon says nothing of confession, but gives to the father of a family a domestic precept, that he should use what is his own, and abstain from what is another's, and he commands him to take care of his own property diligently, yet in such a way that, with his mind occupied with the increase of his resources, he should not cast away the fear of god, or faith or care in god's word. but our adversaries, by a wonderful metamorphosis, transform passages of scripture to whatever meaning they please. [they produce from the scriptures black and white, as they please, contrary to the natural meaning of the clear words.] here to know signifies with them to hear confessions, the state, not the outward life, but the secrets of conscience; and the flocks signify men. [sable, we think means a school within which there are such doctors and orators. but it has happened aright to those who thus despise the holy scriptures and all fine arts that they make gross mistakes in grammar.] the interpretation is assuredly neat, and is worthy of these despisers of the pursuits of eloquence. but if any one desires by a similitude to transfer a precept from a father of a family to a pastor of a church, he ought certainly to interpret "state" [v. _vultus_, countenance] as applying to the outward life. this similitude will be more consistent. but let us omit such matters as these. at different times in the psalms mention is made of confession, as, ps. , : i said, i will confess my transgressions unto the lord; and thou forgavest the iniquity of my sin. such confession of sin which is made to god is contrition itself. for when confession is made to god, it must be made with the heart not alone with the voice, as is made on the stage by actors. therefore, such confession is contrition, in which, feeling god's wrath, we confess that god is justly angry, and that he cannot be appeased by our works, and nevertheless we seek for mercy because of god's promise. such is the following confession, ps. , : against thee only have i sinned, that thou mightest be justified and be clear when thou judgest, i.e., "i confess that i am a sinner, and have merited eternal wrath, nor can i set my righteousnesses, my merits, against thy wrath; accordingly, i declare that thou art just when thou condemnest and punishest us, i declare that thou art clear when hypocrites judge thee to be unjust in punishing them or in condemning the well-deserving. yea, our merits cannot be opposed to thy judgment but we shall thus be justified, namely, if thou justifiest us, if through thy mercy thou accountest us righteous." perhaps some one may also cite jas. , : confess your faults one to another. but here the reference is not to confession that is to be made to the priests, but, in general, concerning the reconciliation of brethren to each other. for it commands that the confession be mutual. again, our adversaries will condemn many most generally received teachers if they will contend that in confession an enumeration of offenses is necessary according to divine law. for although we approve of confession, and judge that some examination is of advantage in order that men may be the better instructed [young and inexperienced persons be questioned], yet the matter must be so controlled that snares are not cast upon consciences, which never will be tranquil if they think that they cannot obtain the remission of sins unless this precise enumeration be made. that which the adversaries have expressed in the _confutation_ is certainly most false, namely, that a full confession is necessary for salvation. for this is impossible. and what snares they here cast upon the conscience when they require a full confession! for when will conscience be sure that the confession is complete? in the church-writers mention is made of confession, but they do not speak of this enumeration of secret offenses, but of the rite of public repentance. for as the fallen or notorious [those guilty of public crimes] were not received without fixed satisfactions [without a public ceremony or reproof], they made confession on this account to the presbyters, in order that satisfactions might be prescribed to them according to the measure of their offenses. this entire matter contained nothing similar to the enumeration concerning which we are disputing. this confession was made, not because the remission of sins before god could not occur without it, but because satisfactions could not be prescribed unless the kind of offense were first known. for different offenses had different canons. and from this rite of public repentance there has been left the word "satisfaction." for the holy fathers were unwilling to receive the fallen or the notorious, unless as far as it was possible, their repentance had been first examined into and exhibited publicly. and there seem to have been many causes for this. for to chastise those who had fallen served as an example, just as also the gloss upon the degrees admonishes, and it was improper immediately to admit notorious men to the communion [without their being tested]. these customs have long since grown obsolete. neither is it necessary to restore them, because they are not necessary for the remission of sins before god. neither did the fathers hold this, namely, that men merit the remission of sins through such customs or such works, although these spectacles [such outward ceremonies] usually lead astray the ignorant to think that by these works they merit the remission of sins before god. but if any one thus holds, he holds to the faith of a jew and heathen. for also the heathen had certain expiations for offenses through which they imagined to be reconciled to god. now, however, although the custom has become obsolete, the name satisfaction still remains, and a trace of the custom also remains of prescribing in confession certain satisfactions, which they define as works that are not due. we call them canonical satisfactions. of these we hold, just as of the enumeration, that canonical satisfactions [these public ceremonies] are not necessary by divine law for the remission of sins, just as those ancient exhibitions of satisfactions in public repentance were not necessary by divine law for the remission of sins. for the belief concerning faith must be retained, that by faith we obtain remission of sins for christ's sake, and not for the sake of our works that precede or follow [when we are converted or born anew in christ]. and for this reason we have discussed especially the question of satisfactions, that by submitting to them the righteousness of faith be not obscured, or men think that for the sake of these works they obtain remission of sins. and many sayings that are current in the schools aid the error, such as that which they give in the definition of satisfaction, namely, that it is wrought for the purpose of appeasing the divine displeasure. but, nevertheless, the adversaries acknowledge that satisfactions are of no profit for the remission of guilt. yet they imagine that satisfactions are of profit in redeeming from the punishments, whether of purgatory or other punishments. for thus they teach that in the remission of sins, god [without means, alone] remits the guilt, and yet, because it belongs to divine justice to punish sin, that he commutes eternal into temporal punishment. they add further that a part of this temporal punishment is remitted by the power of the keys, but that the rest is redeemed by means of satisfactions. neither can it be understood of what punishments a part is remitted by the power of the keys, unless they say that a part of the punishments of purgatory is remitted, from which it would follow that satisfactions are only punishments redeeming from purgatory. and these satisfactions, they say, avail even though they are rendered by those who have relapsed into mortal sin, as though indeed the divine displeasure could be appeased by those who are in mortal sin. this entire matter is fictitious, and recently fabricated without the authority of scripture and the old writers of the church. and not even longobardus speaks in this way of satisfactions. the scholastics saw that there were satisfactions in the church; and they did not notice that these exhibitions had been instituted both for the purpose of example, and for testing those who desired to be received by the church. in a word, they did not see that it was a discipline, and entirely a secular matter. accordingly, they superstitiously imagined that these avail not for discipline before the church, but for appeasing god. and just as in other places they frequently, with great inaptness, have confounded spiritual and civil matters [the kingdom of christ, which is spiritual, and the kingdom of the world, and external discipline], the same happens also with regard to satisfactions. but the gloss on the canons at various places testifies that these observances were instituted for the sake of church discipline [should serve alone for an example before the church]. let us see, moreover, how in the confutation which they had the presumption to obtrude upon his imperial majesty, they prove these figments of theirs. they cite many passages from the scriptures, in order to impose upon the inexperienced, as though this subject which was unknown even in the time of longobard, had authority from the scriptures. they bring forward such passages as these: bring forth, therefore, fruits meet for repentance, matt. , , mark , . again: yield your members servants to righteousness rom. , . again, christ preaches repentance, matt. , : repent. again, christ luke , , commands the apostles to preach repentance, and peter preaches repentance acts , . afterward they cite certain passages of the fathers and the canons, and conclude that satisfactions in the church are not to be abolished contrary to the plain gospel and the decrees of the councils and fathers [against the decision of the holy church]; nay, even that those who have been absolved by the priest ought to bring to perfection the repentance that has been enjoined, following the declaration of paul, titus , : who gave himself for us that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. may god put to confusion these godless sophists who so wickedly distort god's word to their own most vain dreams! what good man is there who is not moved by such indignity?" christ says, repent, the apostles preach repentance; therefore eternal punishments are compensated by the punishments of purgatory; therefore the keys have the power to remit part of the punishments of purgatory; therefore satisfactions redeem the punishments of purgatory"! who has taught these asses such logic? yet this is neither logic nor sophistry, but cunning trickery. accordingly, they appeal to the expression repent in such a way that, when the inexperienced hear such a passage cited against us they may derive the opinion that we deny the entire repentance. by these arts they endeavor to alienate minds and to enkindle hatred, so that the inexperienced may cry out against us [crucify! crucify!], that such pestilent heretics as disapprove of repentance should be removed from their midst. [thus they are publicly convicted of being liars in this matter.] but we hope that among good men these calumnies [and misrepresentations of holy scripture] may make little headway. and god will not long endure such impudence and wickedness. [they will certainly be consumed by the first and second commandments.] neither has the pope of rome consulted well for his own dignity in employing such patrons, because he has entrusted a matter of the greatest importance to the judgment of these sophists. for since we include in the confession almost the sum of the entire christian doctrine, judges should have been appointed to make a declaration concerning matters so important and so many and various, whose learning and faith would have been more approved than that of these sophists who have written this confutation. it was particularly becoming for you, o campegius, in accordance with your wisdom, to have taken care that in regard to matters of such importance they should write nothing which either at this time or with posterity might seem to be able to diminish regard for the roman see. if the roman see judges it right that all nations should acknowledge her as mistress of the faith, she ought to take pains that learned and uncorrupt men make investigation concerning matters of religion. for what will the world judge if at any time the writing of the adversaries be brought to light? what will posterity judge concerning these reproachful judicial investigations? you see, o campegius, that these are the last times, in which christ predicted that there would be the greatest danger to religion. you, therefore, who ought, as it were, to sit on the watch-tower and control religious matters, should in these times employ unusual wisdom and diligence. there are many signs which, unless you heed them, threaten a change to the roman state. and you make a mistake if you think that churches should be retained only by force and arms. men ask to be taught concerning religion. how many do you suppose there are, not only in germany, but also in england, in spain, in france, in italy, and finally even in the city of rome, who, since they see that controversies have arisen concerning of the greatest importance, are beginning here and there to doubt, and to be silently indignant that you refuse to investigate and judge aright subjects of such weight as these; that you do not deliver wavering consciences; that you only bid us be overthrown and annihilated by arms? there are many good men to whom this doubt is more bitter than death. you do not consider sufficiently how great a subject religion is, if you think that good men are in anguish for a slight cause whenever they begin to doubt concerning any dogma. and this doubt can have no other effect than to produce the greatest bitterness of hatred against those who, when they ought to heal consciences, plant themselves in the way of the explanation of the subject. we do not here say that you ought to fear god's judgment. for the hierarchs think that they can easily provide against this, for since they hold the keys, of course they can open heaven for themselves whenever they wish. we are speaking of the judgments of men and the silent desires of all nations, which, indeed, at this time require that these matters be investigated and decided in such a manner that good minds may be healed and freed from doubt. for, in accordance with your wisdom, you can easily decide what will take place if at any time this hatred against you should break forth. but by this favor you will be able to bind to yourself all nations, as all sane men regard it as the highest and most important matter, if you heal doubting consciences. we have said these things not because we doubt concerning our confession. for we know that it is true, godly, and useful to godly consciences. but it is likely that there are many in many places who waver concerning matters of no light importance, and yet do not hear such teachers as are able to heal their consciences. but let us return to the main point. the scriptures cited by the adversaries speak in no way of canonical satisfactions, and of the opinions of the scholastics, since it is evident that the latter were only recently born. therefore it is pure slander when they distort scripture to their own opinions. we say that good fruits, good works in every kind of life, ought to follow repentance, i.e., conversion or regeneration [the renewal of the holy ghost in the heart]. neither can there be true conversion or true contrition where mortifications of the flesh and good fruits do not follow [if we do not externally render good works and christian patience]. true terrors, true griefs of mind, do not allow the body to indulge in sensual pleasures, and true faith is not ungrateful to god, neither does it despise god's commandments. in a word, there is no inner repentance unless it also produces outwardly mortifications of the flesh. we say also that this is the meaning of john when he says, matt. , : bring forth, therefore, fruits meet for repentance. likewise of paul when he says rom. , : yield your members servants to righteousness; just as he likewise says elsewhere, rom. , : present your bodies a living sacrifice, etc. and when christ says matt. , : repent, he certainly speaks of the entire repentance, of the entire newness of life and its fruits, he does not speak of those hypocritical satisfactions which, the scholastics avail for compensating the punishment of purgatory or other punishments when they are made by those who are in mortal sin. many arguments, likewise, can be collected to show that these passages of scripture pertain in no way to scholastic satisfactions. these men imagine that satisfactions are works that are not due [which we are not obliged to do]; but scripture, in these passages, requires works that are due [which we are obliged to do]. for this word of christ, repent, is the word of a commandment. likewise the adversaries write that if any one who goes to confession should refuse to undertake satisfactions, he does not sin, but will pay these penalties in purgatory. now the following passages are, without controversy, precepts pertaining to this life: repent; bring forth fruits meet for repentance; yield your members servants to righteousness. therefore they cannot be distorted to the satisfactions which it is permitted to refuse. for to refuse god's commandments is not permitted. [for god's commands are not thus left to our discretion.] thirdly, indulgences remit these satisfactions, as is taught by the chapter, _de poenitentiis et remissione_, beginning _quum ex eo_, etc. but indulgences do not free us from the commandments: repent; bring forth fruits meet for repentance. therefore it is manifest that these passages of scripture have been wickedly distorted to apply to canonical satisfactions. see further what follows. if the punishments of purgatory are satisfactions, or satispassions [sufferings sufficient], or if satisfactions are a redemption of the punishments of purgatory, do these passages also give commandment that souls be punished in purgatory? [the above-cited passages of christ and paul must also show and prove that souls enter purgatory and there suffer pain.] since this must follow from the opinions of the adversaries, these passages should be interpreted in a new way [these passages should put on new coats]: bring forth fruits meet for repentance; repent, i.e., suffer the punishments of purgatory after this life. but we do not care about refuting in more words these absurdities of the adversaries. for it is evident that scripture speaks of works that are due, of the entire newness of life, and not of these observances of works that are not due, of which the adversaries speak. and yet, by these figments they defend orders [of monks], the sale of masses and infinite observances, namely, as works which, if they do not make satisfaction for guilt, yet make satisfaction for punishment. since, therefore, the passages of scripture cited do not say that eternal punishments are to be compensated by works that are not due, the adversaries are rash in affirming that these satisfactions are compensated by canonical satisfactions. nor do the keys have the command to commute some punishments, and likewise to remit a part of the punishments. for where are such things [dreams and lies] read in the scriptures? christ speaks of the remission of sins when he says matt. , : whatsoever ye shall loose, etc. [i.e.], sin being forgiven, death eternal is taken away, and life eternal bestowed. nor does whatsoever ye shall bind speak of the imposing of punishments, but of retaining the sins of those who are not converted. moreover, the declaration of longobard concerning remitting a part of the punishments has been taken from the canonical punishments; a part of these the pastors remitted. although, we hold that repentance ought to bring forth good fruits for the sake of god's glory and command, and good fruits, true fastings, true prayers, true alms, etc., have the commands of god, yet in the holy scriptures we nowhere find this, namely, that eternal punishments are not remitted except on account of the punishment of purgatory or canonical satisfactions, i.e., on account of certain works not due, or that the power of the keys has the command to commute their punishments or to remit a portion. these things the adversaries were to prove. [this they will not attempt.] besides, the death of christ is a satisfaction not only for guilt, but also for eternal death, according to hos. , : death, i will be thy death. how monstrous, therefore, it is to say that the satisfaction of christ redeemed from the guilt, and our punishments redeem from eternal death, as the expression, i will be thy death, ought then to be understood, not concerning christ, but concerning our works, and, indeed, not concerning the works commanded by god, but concerning some frigid observances devised by men! and these are said to abolish death, even when they are wrought in mortal sin. it is incredible with what grief we recite these absurdities of the adversaries, which cannot but cause one who considers them to be enraged against such doctrines of demons, which the devil has spread in the church in order to suppress the knowledge of the law and gospel, of repentance and quickening, and the benefits of christ. for of the law they speak thus: "god, condescending to our weakness, has given to man a measure of those things to which of necessity he is bound and this is the observance of precepts, so that from what is left, i.e., from works of supererogation, he can render satisfaction with reference to offenses that have been committed." here men imagine that they can observe the law of god in such a manner as to be able to do even more than the law exacts. but scripture everywhere exclaims that we are far distant from the perfection which the law requires. yet these men imagine that the law of god has been comprised in outward and civil righteousness; they do not see that it requires true love to god "with the whole heart," etc., and condemns the entire concupiscence in the nature. therefore no one does as much as the law requires. hence their imagination that we can do more is ridiculous. for although we can perform outward works not commanded by god's law [which paul calls beggarly ordinances], yet the confidence that satisfaction is rendered god's law [yea, that more is done than god demands] is vain and wicked. and true prayers, true alms, true fastings, have god's command; and where they have god's command, they cannot without sin be omitted. but these works, in so far as they have not been commanded by god's law, but have a fixed form derived from human rule are works of human traditions of which christ says, matt. , : in vain they do worship me with the commandments of men, such as certain fasts appointed not for restraining the flesh, but that, by this work, honor may be given to god, as scotus says, and eternal death be made up for; likewise, a fixed number of prayers, a fixed measure of alms when they are rendered in such a way that this measure is a worship _ex opere operato_ giving honor to god, and making up for eternal death. for they ascribe satisfaction to these _ex opere operato_, because they teach that they avail even in those who are in mortal sin. there are works which depart still farther from god's commands, as [rosaries and] pilgrimages; and of these there is a great variety: one makes a journey [to st. jacob] clad in mail, and another with bare feet. christ calls these "vain acts of worship," and hence they do not serve to appease god's displeasure, as the adversaries say. and yet they adorn these works with magnificent titles; they call them works of supererogation, to them the honor is ascribed of being a price paid instead of eternal death. thus they are preferred to the works of god's commandments [the true works expressly mentioned in the ten commandments]. in this way the law of god is obscured in two ways, one, because satisfaction is thought to be rendered god's law by means of outward and civil works, the other, because human traditions are added whose works are preferred to the works of the divine law. part in the second place, repentance and grace are obscured. for eternal death is not atoned for by this compensation of works because it is idle, and does not in the present life taste of death. something else must be opposed to death when it tries us. for just as the wrath of god is overcome by faith in christ, so death is overcome by faith in christ. just as paul says, cor. , : but thanks be to god which giveth us the victory through our lord jesus christ. he does not say: "who giveth us the victory if we oppose our satisfactions against death." the adversaries treat of idle speculations concerning the remission of guilt, and do not see how in the remission of guilt, the heart is freed by faith in christ from god's anger and eternal death. since, therefore, the death of christ is a satisfaction for eternal death, and since the adversaries themselves confess that these works of satisfactions are works that are not due, but are works of human traditions, of which christ says, matt. , , that they are vain acts of worship, we can safely affirm that canonical satisfactions are not necessary by divine law for the remission of guilt, or eternal punishment, or the punishment of purgatory. but the adversaries object that vengeance or punishment is necessary for repentance, because augustine says that repentance is vengeance punishing, etc.. we grant that vengeance or punishment is necessary in repentance, yet not as merit or price, as the adversaries imagine that satisfactions are. but vengeance is in repentance formally, i.e., because regeneration itself occurs by a perpetual mortification of the oldness of life. the saying of scotus may indeed be very beautiful, that _poenitentia_ is so called because it is, as it were, _poenae tenentia_, holding to punishment. but of what punishment, of what vengeance, does augustine speak? certainly of true punishment, of true vengeance, namely, of contrition, of true terrors. nor do we here exclude the outward mortifications of the body, which follow true grief of mind. the adversaries make a great mistake if they imagine that canonical satisfactions [their juggler's tricks, rosaries, pilgrimages, and such like] are more truly punishments than are true terrors in the heart. it is most foolish to distort the name of punishment to these frigid satisfactions, and not to refer them to those horrible terrors of conscience of which david says, ps. , ; sam. , : the sorrows of death compassed me. who would not rather, clad in mail and equipped, seek the church of james, the basilica of peter, etc., than bear that ineffable violence of grief which exists even in persons of ordinary lives, if there be true repentance? but they say that it belongs to god's justice to punish sin. he certainly punishes it in contrition, when in these terrors he shows his wrath. just as david indicates when he prays, ps. , : lord, rebuke me not in thine anger. and jeremiah, , : lord, correct me, but with judgment; not in thine anger, lest thou bring me to nothing. here indeed the most bitter punishments are spoken of. and the adversaries acknowledge that contrition can be so great that satisfaction is not required. contrition is therefore more truly a punishment than is satisfaction. besides, saints are subject to death, and all general afflictions, as peter says, ep. , : for the time is come that judgment must begin at the house of god; and if it first begin at us, what shall the end be of them that obey not the gospel of god? and although these afflictions are for the most part the punishments of sin, yet in the godly they have a better end, namely, to exercise them, that they may learn amidst trials to seek god's aid, to acknowledge the distrust of their own hearts, etc., as paul says of himself, cor. , : but we had the sentence of death in ourselves, that we should not trust in ourselves, but in god which raiseth the dead. and isaiah says, , : they poured out prayer when thy chastening was upon them i.e., afflictions are a discipline by which god exercises the saints. likewise afflictions are inflicted because of present sin, since in the saints they mortify and extinguish concupiscence, so that they may be renewed by the spirit, as paul says, rom. , : the body is dead because of sin, i. e., it is mortified [more and more every day] because of present sin which is still left in the flesh. and death itself serves this purpose, namely, to abolish this flesh of sin, that we may rise absolutely new. neither is there now in the death of the believer, since by faith he has overcome the terrors of death, that sting and sense of wrath of which paul speaks cor. , : the sting of death is sin; and the strength of sin is the law. this strength of sin, this sense of wrath, is truly a punishment as long as it is present; without this sense of wrath, death is not properly a punishment. moreover, canonical satisfactions do not belong to these punishments; as the adversaries say that by the power of the keys a part of the punishments is remitted. likewise, according to these very men, the keys remit the satisfactions, and the punishments on account of which the satisfactions are made. but it is evident that the common afflictions are not removed by the power of the keys. and if they wish to be understood concerning punishments, why do they add that satisfaction is to be rendered in purgatory? they oppose the example of adam, and also of david, who was punished for his adultery. from these examples they derive the universal rule that peculiar temporal punishments in the remission of sins correspond to individual sins. it has been said before that saints suffer punishments, which are works of god; they suffer contrition or terrors, they also suffer other common afflictions. thus, for example, some suffer punishments of their own that have been imposed by god. and these punishments pertain in no way to the keys because the keys neither can impose nor remit them, but god, without the ministry of the keys, imposes and remits them [as he will]. neither does the universal rule follow: upon david a peculiar punishment was imposed, therefore, in addition to common afflictions, there is another punishment of purgatory, in which each degree corresponds to each sin. where does scripture teach that we cannot be freed from eternal death except by the compensation of certain punishments in addition to common afflictions? but, on the other hand, it most frequently teaches that the remission of sins occurs freely for christ's sake, that christ is the victor of sin and death. therefore the merit of satisfaction is not to be patched upon this. and although afflictions still remain, yet scripture interprets these as the mortifications of present sin [to kill and humble the old adam], and not as the compensations of eternal death or as prices for eternal death. job is excused that he was not afflicted on account of past evil deeds, therefore afflictions are not always punishments or signs of wrath. yea, terrified consciences are to be taught that other ends of afflictions are more important [that they should learn to regard troubles far differently, namely, as signs of grace], lest they think that they are rejected by god when in afflictions they see nothing but god's punishment and anger. the other more important ends are to be considered namely, that god is doing his strange work so that he may he able to do his own work, etc., as isaiah teaches in a long discourse, chap. . and when the disciples asked concerning the blind man who sinned, john , . , christ replies that the cause of his blindness is not sin, but that the works of god should be made manifest in him. and in jeremiah, , , it is said: they whose judgment was not to drink of the cup have assuredly drunken. thus the prophets and john the baptist and other saints were killed. therefore afflictions are not always punishments for certain past deeds, but they are the works of god, intended for our profit, and that the power of god might be made more manifest in our weakness [how he can help in the midst of death]. thus paul says, cor. , . : the strength of god is made perfect in my weakness. therefore, because of god's will, our bodies ought to be sacrifices, declare our obedience [and patience], and not to compensate for eternal death, for which god has another price namely, the death of his own son. and in this sense gregory interprets even the punishment of david when he says: if god on account of that sin had threatened that he would thus be humbled by his son, why, when the sin was forgiven, did he fulfil that which he had threatened against him? the reply is that this remission was made that man might not be hindered from receiving eternal life, but that the example of the threatening followed, in order that the piety of the man might be exercised and tested even in this humility. thus also god inflicted upon man death of body on account of sin, and after the remission of sins he did not remove it, for the sake of exercising justice namely, in order that the righteousness of those who are sanctified might be exercised and tested. nor, indeed, are common calamities [as war, famine, and similar calamities], properly speaking, removed by these works of canonical satisfactions, i.e., by these works of human traditions, which, they say, _avail ex opere operato_, in such a way that, even though they are wrought in mortal sin, yet they redeem from the punishments. [and the adversaries themselves confess that they impose satisfactions, not on account of such common calamities but on account of purgatory; hence, their satisfactions are pure imaginations and dreams.] and when the passage of paul, cor. , , is cited against us: if we would judge ourselves, we should not be judged by the lord [they conclude therefrom that, if we impose punishment upon ourselves, god will judge us the more graciously], the word to judge ought to be understood of the entire repentance and due fruits, not of works which are not due. our adversaries pay the penalty for despising grammar when they understand to judge to be the same as to make a pilgrimage clad in mail to the church of st. james, or similar works. to judge signifies the entire repentance, it signifies to condemn sins. this condemnation truly occurs in contrition and the change of life. the entire repentance, contrition, faith, the good fruits, obtain the mitigation of public and private punishments and calamities, as isaiah teaches chap. , , : cease to do evil; learn to do well, etc. though your sins be as scarlet, they shall be white as snow. if ye be willing and obedient, ye shall eat the good of the land. neither should a most important and salutary meaning be transferred from the entire repentance, and from works due or commanded by god, to the satisfactions and works of human traditions. and this it is profitable to teach that common evils are mitigated by our repentance and by the true fruits of repentance, by good works wrought from faith, not, as these men imagine, wrought in mortal sin. and here belongs the example of the ninevites, jonah , , who by their repentance (we speak of the entire repentance) were reconciled to god, and obtained the favor that their city was not destroyed. moreover, the making mention, by the fathers, of satisfaction, and the framing of canons by the councils, we have said above was a matter of church-discipline instituted on account of the example. nor did they hold that this discipline is necessary for the remission either of the guilt or of the punishment. for if some of them made mention of purgatory, they interpret it not as compensation for eternal punishment [which only christ makes], not as satisfaction, but as purification of imperfect souls. just as augustine says that venial [daily] offenses are consumed i.e., distrust towards god and other similar dispositions are mortified. now and then the writers transfer the term satisfaction from the rite itself or spectacle, to signify true mortification. thus augustine says: true satisfaction is to cut off the causes of sin, i.e., to mortify the flesh, likewise to restrain the flesh, not in order that eternal punishments may be compensated for but so that the flesh may not allure to sin. thus concerning restitution, gregory says that repentance is false if it does not satisfy those whose property we have taken. for he who still steals does not truly grieve that he has stolen or robbed. for he is a thief or robber, so long as he is the unjust possessor of the property of another. this civil satisfaction is necessary, because it is written eph. , : let him that stole, steal no more. likewise chrysostom says: in the heart, contrition; in the mouth, confession; in the work, entire humility. this amounts to nothing against us. good works ought to follow repentance, it ought to be repentance, not simulation, but a change of the entire life for the better. likewise, the fathers wrote that it is sufficient if once in life this public or ceremonial penitence occur, about which the canons concerning satisfactions have been made. therefore it can be understood that they held that these canons are not necessary for the remission of sins. for in addition to this ceremonial penitence, they frequently wish that penitence be rendered otherwise, where canons of satisfactions were not required. the composers of the confutation write that the abolition of satisfactions contrary to the plain gospel is not to be endured. we, therefore, have thus far shown that these canonical satisfactions, i. e., works not due and that are to be performed in order to compensate for punishment, have not the command of the gospel. the subject itself shows this. if works of satisfaction are works which are not due, why do they cite the plain gospel? for if the gospel would command that punishments be compensated for by such works, the works would already be due. but thus they speak in order to impose upon the inexperienced, and they cite testimonies which speak of works that are due, although they themselves in their own satisfactions prescribe works that are not due. yea, in their schools they themselves concede that satisfactions can be refused without [mortal] sin. therefore they here write falsely that we are compelled by the plain gospel to undertake these canonical satisfactions. but we have already frequently testified that repentance ought to produce good fruits: and what the good fruits are the [ten] commandments teach, namely, [truly and from the heart most highly to esteem, fear, and love god, joyfully to call upon him in need], prayer, thanksgiving, the confession of the gospel [hearing this word], to teach the gospel, to obey parents and magistrates, to be faithful to one's calling, not to kill, not to retain hatred, but to be forgiving [to be agreeable and kind to one's neighbor], to give to the needy, so far as we can according to our means, not to commit fornication or adultery, but to restrain and bridle and chastise the flesh, not for a compensation of eternal punishment, but so as not to obey the devil, or offend the holy ghost, likewise, to speak the truth. these fruits have god's injunction, and ought to be brought forth for the sake of god's glory and command; and they have their rewards also. but that eternal punishments are not remitted except on account of the compensation rendered by certain traditions or by purgatory, scripture does not teach. indulgences were formerly remission of these public observances, so that men should not be excessively burdened. but if, by human authority, satisfactions and punishments can be remitted, this compensation, therefore, is not necessary by divine law, for a divine law is not annulled by human authority. furthermore, since the custom has now of itself become obsolete and the bishops have passed it by in silence, there is no necessity for these remissions. and yet the name indulgences remained. and just as satisfactions were understood not with reference to external discipline, but with reference to the compensation of punishment, so indulgences were incorrectly understood to free souls from purgatory. but the keys have not the power of binding and loosing except upon earth, according to matt. , : whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven. although as we have said above, the keys have not the power to impose penalties, or to institute rites of worship, but only the command to remit sins to those who are converted, and to convict and excommunicate those who are unwilling to be converted. for just as to loose signifies to remit sins, so to bind signifies not to remit sins. for christ speaks of a spiritual kingdom. and the command of god is that the ministers of the gospel should absolve those who are converted, according to cor. , : the authority which the lord hath given us for edification. therefore the reservation of eases is a secular affair. for it is a reservation of canonical punishment; it is not a reservation of guilt before god in those who are truly converted. therefore the adversaries judge aright when they confess that in the article of death the reservation of eases ought not to hinder absolution. we have set forth the sum of our doctrine concerning repentance, which we certainly know is godly and salutary to good minds [and highly necessary]. and if good men will compare our [yea, christ's and his apostles'] doctrine with the very confused discussions of our adversaries, they will perceive that the adversaries have omitted the doctrine [without which no one can teach or learn anything that is substantial and christian] concerning faith justifying and consoling godly hearts. they will also see that the adversaries invent many things concerning the merits of attrition, concerning the endless enumeration of offenses, concerning satisfactions, they say things [that touch neither earth nor heaven] agreeing neither with human nor divine law, and which not even the adversaries themselves can satisfactorily explain. part article xiii (vii): _of the number and use of the sacraments._ in the thirteenth article the adversaries approve our statement that the sacraments are not only marks of profession among men, as some imagine, but that they are rather signs and testimonies of god's will toward us, through which god moves hearts to believe [are not mere signs whereby men may recognize each other, as the watchword in war, livery, etc., but are efficacious signs and sure testimonies, etc.]. but here they bid us also count seven sacraments. we hold that it should be maintained that the matters and ceremonies instituted in the scriptures, whatever the number, be not neglected. neither do we believe it to be of any consequence, though, for the purpose of teaching, different people reckon differently, provided they still preserve aright the matters handed down in scripture. neither have the ancients reckoned in the same manner. [but concerning this number of seven sacraments, the fact is that the fathers have not been uniform in their enumeration, thus also these seven ceremonies are not equally necessary.] if we call sacraments rites which have the command of god and to which the promise of grace has been added, it is easy to decide what are properly sacraments. for rites instituted by men will not in this way be sacraments properly so called. for it does not belong to human authority to promise grace. therefore signs instituted without god's command are not sure signs of grace, even though they perhaps instruct the rude [children or the uncultivated], or admonish as to something [as a painted cross]. therefore baptism, the lord's supper, and absolution, which is the sacrament of repentance, are truly sacraments. for these rites have god's command and the promise of grace, which is peculiar to the new testament. for when we are baptized, when we eat the lord's body, when we are absolved, our hearts must be firmly assured that god truly forgives us for christ's sake. and god, at the same time, by the word and by the rite, moves hearts to believe and conceive faith, just as paul says, rom. , : faith cometh by hearing. but just as the word enters the ear in order to strike our heart, so the rite itself strikes the eye, in order to move the heart. the effect of the word and of the rite is the same, as it has been well said by augustine that a sacrament is a visible word, because the rite is received by the eyes, and is, as it were, a picture of the word, signifying the same thing as the word. therefore the effect of both is the same. confirmation and extreme unction are rites received from the fathers which not even the church requires as necessary to salvation, they do not have god's command. therefore it is not useless to distinguish these rites from the former, which have god's express command and a clear promise of grace. the adversaries understand priesthood not of the ministry of the word, and administering the sacraments to others, but they understand it as referring to sacrifice, as though in the new testament there ought to be a priesthood like the levitical, to sacrifice for the people, and merit the remission of sins for others. we teach that the sacrifice of christ dying on the cross has been sufficient for the sins of the whole world, and that there is no need, besides, of other sacrifices, as though this were not sufficient for our sins. men, accordingly, are justified not because of any other sacrifices, but because of this one sacrifice of christ, if they believe that they have been redeemed by this sacrifice. they are accordingly called priests, not in order to make any sacrifices for the people as in the law so that by these they may merit remission of sins for the people; but they are called to teach the gospel and administer the sacraments to the people. nor do we have another priesthood like the levitical, as the epistle to the hebrews sufficiently teaches. but if ordination be understood as applying to the ministry of the word, we are not unwilling to call ordination a sacrament. for the ministry of the word has god's command and glorious promises, rom. , : the gospel is the power of god unto salvation to every one that believeth. likewise, is. , : so shall my word be that goeth forth out of my mouth; it shall not return unto me void, but it shall accomplish that which i please. if ordination be understood in this way, neither will we refuse to call the imposition of hands a sacrament. for the church has the command to appoint ministers, which should be most pleasing to us, because we know that god approves this ministry and is present in the ministry [that god will preach and work through men and those who have been chosen by men]. and it is of advantage, so far as can be done, to adorn the ministry of the word with every kind of praise against fanatical men, who dream that the holy ghost is given not through the word, but because of certain preparations of their own, if they sit unoccupied and silent in obscure places, waiting for illumination, as the enthusiasts formerly taught, and the anabaptists now teach. matrimony was not first instituted in the new testament, but in the beginning, immediately on the creation of the human race. it has, moreover, god's command; it has also promises, not indeed properly pertaining to the new testament, but pertaining rather to the bodily life. wherefore, if any one should wish to call it a sacrament, he ought still to distinguish it from those preceding ones [the two former ones], which are properly signs of the new testament, and testimonies of grace and the remission of sins. but if marriage will have the name of sacrament for the reason that it has god's command other states or offices also, which have god's command, may be called sacraments, as, for example, the magistracy. lastly, if among the sacraments all things ought to be numbered which have god's command, and to which promises have been added, why do we not add prayer, which most truly can be called a sacrament? for it has both god's command and very many promises and if placed among the sacraments, as though in a more eminent place, it would invite men to pray. alms could also be reckoned here, and likewise afflictions, which are even themselves signs, to which god has added promises. but let us omit these things. for no prudent man will strive greatly concerning the number or the term, if only those objects still be retained which have god's command and promises. it is still more needful to understand how the sacraments are to be used. here we condemn the whole crowd of scholastic doctors, who teach that the sacraments confer grace _ex opere operato_, without a good disposition on the part of the one using them, provided he do not place a hindrance in the way. this is absolutely a jewish opinion, to hold that we are justified by a ceremony, without a good disposition of the heart, i.e., without faith. and yet this impious and pernicious opinion is taught with great authority throughout the entire realm of the pope. paul contradicts this and denies, rom. , , that abraham was justified by circumcision, but asserts that circumcision was a sign presented for exercising faith. thus we teach that in the use of the sacraments faith ought to be added, which should believe these promises, and receive the promised things, there offered in the sacrament. and the reason is plain and thoroughly grounded. [this is a certain and true use of the holy sacrament, on which christian hearts and consciences may risk to rely. ] the promise is useless unless it is received by faith. but the sacraments are the signs [and seals] of the promises. therefore, in the use of the sacraments faith ought to be added so that, if any one use the lord's supper, he use it thus. because this is a sacrament of the new testament, as christ clearly says, he ought for this very reason to be confident that what is promised in the new testament namely, the free remission of sins, is offered him. and let him receive this by faith, let him comfort his alarmed conscience, and know that these testimonies are not fallacious, but as sure as though [and still surer than if] god by a new miracle would declare from heaven that it was his will to grant forgiveness. but of what advantage would these miracles and promises be to an unbeliever? and here we speak of special faith which believes the present promise, not only that which in general believes that god exists, but which believes that the remission of sins is offered. this use of the sacrament consoles godly and alarmed minds. moreover, no one can express in words what abuses in the church this fanatical opinion concerning the opus operate, without a good disposition on the part of the one using the sacraments, has produced. hence the infinite profanation of the masses, but of this we shall speak below. neither can a single letter be produced from the old writers which in this matter favors the scholastics. yea augustine says the contrary, that the faith of the sacrament, and not the sacrament justifies. and the declaration of paul is well known, rom. , : with the heart man believeth unto righteousness. part article xiv: _of ecclesiastical order._ the fourteenth article, in which we say that in the church the administration of the sacraments and word ought to be allowed no one unless he be rightly called, they receive, but with the proviso that we employ canonical ordination. concerning this subject we have frequently testified in this assembly that it is our greatest wish to maintain church-polity and the grades in the church [old church-regulations and the government of bishops], even though they have been made by human authority [provided the bishops allow our doctrine and receive our priests]. for we know that church-discipline was instituted by the fathers, in the manner laid down in the ancient canons with a good and useful intention. but the bishops either compel our priests to reject and condemn this kind of doctrine which we have confessed, or, by a new and unheard-of cruelty, they put to death the poor innocent men. these causes hinder our priests from acknowledging such bishops. thus the cruelty of the bishops is the reason why the canonical government, which we greatly desired to maintain, is in some places dissolved. let them see to it how they will give an account to god for dispersing the church. in this matter our consciences are not in danger, because since we know that our confession is true, godly, and catholic, we ought not to approve the cruelty of those who persecute this doctrine. and we know that the church is among those who teach the word of god aright, and administer the sacraments aright and not with those who not only by their edicts endeavor to efface god's word, but also put to death those who teach what is right and true towards whom, even though they do something contrary to the canons, yet the very canons are milder. furthermore we wish here again to testify that we will gladly maintain ecclesiastical and canonical government, provided the bishops only cease to rage against our churches. this our desire will clear us both before god and among all nations to all posterity from the imputation against us that the authority of the bishops is being undermined, when men read and hear that, although protesting against the unrighteous cruelty of the bishops, we could not obtain justice. part article xv (viii): _of human traditions in the church._ in the fifteenth article they receive the first part, in which we say that such ecclesiastical rites are to be observed as can be observed without sin, and are of profit in the church for tranquility and good order. they altogether condemn the second part, in which we say that human traditions instituted to appease god, to merit grace, and make satisfactions for sins are contrary to the gospel. although in the confession itself, when treating of the distinction of meats, we have spoken at sufficient length concerning traditions, yet certain things should be briefly recounted here. although we supposed that the adversaries would defend human traditions on other grounds, yet we did not think that this would come to pass, namely, that they would condemn this article: that we do not merit the remission of sins or grace by the observance of human traditions. since, therefore, this article has been condemned, we have an easy and plain case. the adversaries are now openly judaizing, are openly suppressing the gospel by the doctrines of demons. for scripture calls traditions doctrines of demons when it is taught that religious rites are serviceable to merit the remission of sins and grace. for they are then obscuring the gospel, the benefit of christ, and the righteousness of faith. [for they are just as directly contrary to christ and to the gospel as are fire and water to one another.] the gospel teaches that by faith we receive freely, for christ's sake, the remission of sins and are reconciled. the adversaries, on the other hand, appoint another mediator, namely these traditions. on account of these they wish to acquire remission of sins; on account of these they wish to appease god's wrath. but christ clearly says, matt. , : in vain do they worship me, teaching for doctrines the commandments of men. we have above discussed at length that men are justified by faith when they believe that they have a reconciled god, not because of our works, but gratuitously, for christ's sake. it is certain that this is the doctrine of the gospel, because paul clearly teaches eph. , . : by grace are ye saved, through faith; and that not of yourselves: it is the gift of god; not of works. now these men say that men merit the remission of sins by these human observances. what else is this than to appoint another justifier, a mediator other than christ? paul says to the galatians, , : christ has become of no effect unto you, whosoever of you are justified by the law, i.e., if you hold that by the observance of the law you merit to be accounted righteous before god, christ will profit you nothing; for what need of christ have those who hold that they are righteous by their own observance of the law? god has set forth christ with the promise that on account of this mediator, and not on account of our righteousness, he wishes to be propitious to us. but these men hold that god is reconciled and propitious because of the traditions, and not because of christ. therefore they take away from christ the honor of mediator. neither, so far as this matter is concerned is there any difference between our traditions and the ceremonies of moses. paul condemns the ceremonies of moses, just as he condemns traditions, for the reason that they were regarded as works which merit righteousness before god. thus the office of christ and the righteousness of faith were obscured. therefore, the law being removed, and traditions being removed, he contends that the remission of sins has been promised not because of our works, but freely, because of christ, if only by faith we receive it. for the promise is not received except by faith. since, therefore, by faith we receive the remission of sins since by faith we have a propitious god for christ's sake, it is an error and impiety to declare that because of these observances we merit the remission of sins. if any one should say here that we do not merit the remission of sins, but that those who have already been justified by these traditions merit grace, paul again replies, gal. , , that christ would be the minister of sin if after justification we must hold that henceforth we are not accounted righteous for christ's sake, but we ought first, by other observances, to merit that we be accounted righteous. likewise gal. , : though it be but a man's covenant, no man addeth thereto. therefore, neither to god's covenant, who promises that for christ's sake he will be propitious to us ought we to add that we must first through these observances attain such merit as to be regarded as accepted and righteous. however, what need is there of a long discussion? no tradition was instituted by the holy fathers with the design that it should merit the remission of sins, or righteousness, but they have been instituted for the sake of good order in the church and for the sake of tranquillity. and when any one wishes to institute certain works to merit the remission of sins, or righteousness, how will he know that these works please god since he has not the testimony of god's word? how, without god's command and word, will he render men certain of god's will? does he not everywhere in the prophets prohibit men from instituting, without his commandment, peculiar rites of worship? in ezek. , . it is written: 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 judgements, and do them. if men are allowed to institute religious rites and through these rites merit grace, the religious rites of all the heathen will have to be approved, and the rites instituted by jeroboam, kings , f., and by others, outside of the law, will have to be approved. for what difference does it make? if we have been allowed to institute religious rites that are profitable for meriting grace, or righteousness, why was the same not allowed the heathen and the israelites? but the religious rites of the heathen and the israelites were rejected for the very reason that they held that by these they merited remission of sins and righteousness, and yet did not know [the highest service of god] the righteousness of faith. lastly, whence are we rendered certain that rites instituted by men without god's command justify, inasmuch as nothing can be affirmed of god's will without god's word? what if god does not approve these services? how, therefore, do the adversaries affirm that they justify? without god's word and testimony this cannot be affirmed. and paul says, rom. , whatsoever is not of faith is sin. but as these services have no testimony of god's word, conscience must doubt as to whether they please god. and what need is there of words on a subject so manifest? if the adversaries defend these human services as meriting justification, grace, and the remission of sins, they simply establish the kingdom of antichrist. for the kingdom of antichrist is a new service of god, devised by human authority rejecting christ, just as the kingdom of mahomet has services and works through which it wishes to be justified before god; nor does it hold that men are gratuitously justified before god by faith for christ's sake. thus the papacy also will be a part of the kingdom of antichrist if it thus defends human services as justifying. for the honor is taken away from christ when they teach that we are not justified gratuitously by faith, for christ's sake, but by such services, especially when they teach that such services are not only useful for justification, but are also necessary, as they hold above in art. vii, where they condemn us for saying that unto true unity of the church it is not necessary that rites instituted by men should everywhere be alike. daniel, , , indicates that new human services will be the very form and constitution of the kingdom of antichrist. for he says thus: but in his estate shall he honor the god of forges; and a god whom his fathers knew not shall he honor with gold and silver and precious stones. here he describes new services, because he says that such a god shall be worshiped as the fathers were ignorant of. for although the holy fathers themselves had both rites and traditions, yet they did not hold that these matters are useful or necessary for justification they did not obscure the glory and office christ, but taught that we are justified by faith for christ's sake, and not for the sake of these human services. but they observed human rites for the sake of bodily advantage, that the people might know at what time they should assemble; that, for the sake of example, all things in the churches might be done in order and becomingly; lastly, that the common people might receive a sort of training. for the distinctions of times and the variety of rites are of service in admonishing the common people. the fathers had these reasons for maintaining the rites, and for these reasons we also judge it to be right that traditions [good customs] be maintained. and we are greatly surprised that the adversaries [contrary to the entire scriptures of the apostles, contrary to the old and new testaments] contend for another design of traditions, namely, that they may merit the remission of sins, grace, or justification. what else is this than to honor god with gold and silver and precious stones [as daniel says], i.e., to hold that god becomes reconciled by a variety in clothing, ornaments, and by similar rites [many kinds of church decorations, banners, tapers], as are infinite in human traditions? paul writes to the colossians, , , that traditions have a show of wisdom. and they indeed have. for this good order is very becoming in the church, and for this reason is necessary. but human reason, because it does not understand the righteousness of faith, naturally imagines that such works justify men because they reconcile god, etc. thus the common people among the israelites thought, and by this opinion increased such ceremonies, just as among us they have grown in the monasteries [as in our time one altar after another and one church after another is founded]. thus human reason judges also of bodily exercises, of fasts, although the end of these is to restrain the flesh, reason falsely adds that they are services which justify. as thomas writes: fasting avails for the extinguishing and the prevention of guilt. these are the words of thomas. thus the semblance of wisdom and righteousness in such works deceives men. and the examples of the saints are added [when they say: st. francis wore a cap, etc.]; and when men desire to imitate these, they imitate, for the most part, the outward exercises; their faith they do not imitate. after this semblance of wisdom and righteousness has deceived men, then infinite evils follow; the gospel concerning the righteousness of faith in christ is obscured, and vain confidence in such works succeeds. then the commandments of god are obscured; these works arrogate to themselves the title of a perfect and spiritual life, and are far preferred to the works of god's commandments [the true, holy, good works], as, the works of one's own calling, the administration of the state, the management of a family, married life, the bringing up of children. compared with those ceremonies, the latter are judged to be profane, so that they are exercised by many with some doubt of conscience. for it is known that many have abandoned the administration of the state and married life, in order to embrace these observances as better and holier [have gone into cloisters in order to become holy and spiritual]. nor is this enough. when the persuasion has taken possession of minds that such observances are necessary to justification, consciences are in miserable anxiety because they cannot exactly fulfil all observances. for how many are there who could enumerate all these observances? there are immense books, yea whole libraries, containing not a syllable concerning christ, concerning faith in christ, concerning the good works of one's own calling, but which only collect the traditions and interpretations by which they are sometimes rendered quite rigorous and sometimes relaxed. [they write of such precepts as of fasting for forty days, the four canonical hours for prayer, etc.] how that most excellent man, gerson, is tortured while he searches for the grades and extent of the precepts! nevertheless, he is not able to fix _epieicheian_ [mitigation] in a definite grade [and yet cannot find any sure grade where he could confidently promise the heart assurance and peace]. meanwhile, he deeply deplores the dangers to godly consciences which this rigid interpretation of the traditions produces. against this semblance of wisdom and righteousness in human rites, which deceives men, let us therefore fortify ourselves by the word of god, and let us know, first of all that these neither merit before god the remission of sins or justification, nor are necessary for justification. we have above cited some testimonies. and paul is full of them. to the colossians, , . , he clearly says: let no man, therefore, judge you in meat or in drink, or in respect of an holy-day, or of the new moon, or of the sabbath-days, which are a shadow of things to come; but the body is of christ. here now he embraces at the same time both the law of moses and human traditions in order that the adversaries may not elude these testimonies, according to their custom, upon the ground that paul is speaking only of the law of moses. but he clearly testifies here that he is speaking of human traditions. however, the adversaries do not see what they are saying; if the gospel says that the ceremonies of moses, which were divinely instituted, do not justify, how much less do human traditions justify! neither have the bishops the power to institute services, as though they justified, or were necessary for justification. yea, the apostles, acts , , say: why tempt ye god to put a yoke, etc., where peter declares this purpose to burden the church a great sin. and paul forbids the galatians, , , to be entangled again with the yoke of bondage. therefore, it is the will of the apostles that this liberty remain in the church, that no services of the law or of traditions be judged as necessary (just as in the law ceremonies were for a time necessary), lest the righteousness of faith be obscured, if men judge that these services merit justification, or are necessary for justification. many seek in traditions various _epieicheian_ [mitigations] in order to heal consciences, and yet they do not find any sure grades by which to free consciences from these chains. but just as alexander once for all solved the gordian knot by cutting it with his sword when he could not disentangle it, so the apostles once for all free consciences from traditions, especially if they are taught to merit justification. the apostles compel us to oppose this doctrine by teaching and examples. they compel us to teach that traditions do not justify; that they are not necessary for justification; that no one ought to frame or receive traditions with the opinion that they merit justification. then, even though any one should observe them, let him observe them without superstition as civil customs, just as without superstition soldiers are clothed in one way and scholars in another [as i regard my wearing of a german costume among the germans and a french costume among the french as an observance of the usage of the land, and not for the purpose of being saved thereby]. the apostles violate traditions and are excused by christ for the example was to be shown the pharisees that these services are unprofitable. and if our people neglect some traditions that are of little advantage, they are now sufficiently excused, when these are required as though they merit justification. for such an opinion with regard to traditions is impious [an error not to be endured]. but we cheerfully maintain the old traditions [as, the three high festivals, the observance of sunday, and the like] made in the church for the sake of usefulness and tranquillity, and we interpret them in a more moderate way, to the exclusion of the opinion which holds that they justify. and our enemies falsely accuse us of abolishing good ordinances and churchdiscipline. for we can truly declare that the public form of the churches is more becoming with us than with the adversaries [that the true worship of god is observed in our churches in a more christian, honorable way]. and if any one will consider it aright, we conform to the canons more truly than do the adversaries. [for the adversaries, without shame, tread under foot the most honorable canons, just as they do christ and the gospel.] with the adversaries, unwilling celebrants, and those hired for pay, and very frequently only for pay, celebrate the masses. they sing psalms, not that they may learn or pray [for the greater part do not understand a verse in the psalms], but for the sake of the service as though this work were a service, or at feast, for the sake of reward. [all this they cannot deny. some who are upright among them are even ashamed of this baffle, and declare that the clergy is in need of reformation. ] with us many use the lord's supper [willingly and without constraint] every lord's day, but after having been first instructed, examined [whether they know and understand anything of the lord's prayer, the creed, and the ten commandments], and absolved. the children sing psalms in order that they may learn [become familiar with passages of scripture], the people also sing [latin and german psalms], in order that they may either learn or pray. with the adversaries there is no catechization of the children whatever, concerning which even the canons give commands. with us the pastors and ministers of the churches are compelled publicly [and privately] to instruct and hear the youth; and this ceremony produces the best fruits. [and the catechism is not a mere childish thing, as is the bearing of banners and tapers, but a very profitable instruction.] among the adversaries, in many regions [as in italy and spain], during the entire year no sermons are delivered, except in lent [here they ought to cry out and justly make grievous complaint, for this means at one blow to overthrow completely all worship. for of all acts that is the greatest most holy, most necessary, and highest, which god has required as the highest in the first and the second commandment, namely, to preach the word of god. for the ministry is the highest office in the church. now, if this worship is omitted, how can there be knowledge of god, the doctrine of christ, or the gospel,] but the chief service of god is to teach the gospel. and when the adversaries do preach, they speak of human traditions, of the worship of saints [of consecrated water], and similar tripes, which the people justly loathe, therefore they are deserted immediately in the beginning, after the text of the gospel has been recited. [this practise may have started because the people did not wish to hear the other lies.] a few better ones begin now to speak of good works, but of the righteousness of faith, of faith in christ, of the consolation of consciences, they say nothing; yea, this most wholesome part of the gospel they rail at with their reproaches. [this blessed doctrine, the precious holy gospel, they call lutheran. ] on the contrary, in our churches all the sermons are occupied with such topics as these: of repentance, of the fear of god, of faith in christ, of the righteousness of faith, of the consolation of consciences by faith, of the exercises of faith; of prayer, what its nature should be, and that we should be fully confident that it is efficacious, that it is heard of the cross; of the authority of magistrates and all civil ordinances [likewise, how each one in his station should live in a christian manner, and, out of obedience to the command of the lord god, should conduct himself in reference to every worldly ordinance and law]; of the distinction between the kingdom of christ, or the spiritual kingdom and political affairs, of marriage; of the education and instruction of children, of chastity; of all the offices of love. from this condition of the churches it may be judged that we diligently maintain church-discipline and godly ceremonies and good churchcustoms. and of the mortification of the flesh and discipline of the body we thus teach, just as the confession states, that a true and not a feigned mortification occurs through the cross and afflictions by which god exercises us [when god breaks our will, inflicts the cross and trouble]. in these we must obey god's will, as paul says, rom. , : present your bodies a living sacrifice. and these are the spiritual exercises of fear and faith. but in addition to this mortification which occurs through the cross [which does not depend upon our will] there is also a voluntary kind of exercise necessary, of which christ says luke , : take heed to yourselves lest at any time your hearts be overcharged with surfeiting. and paul, cor. , : i keep under my body, and bring it into subjection, etc. and these exercises are to be undertaken not because they are services that justify, but in order to curb the flesh, lest satiety may overpower us, and render us secure and indifferent, the result of which is that men indulge and obey the dispositions of the flesh. this diligence ought to be perpetual, because it has the perpetual command of god. and this prescribed form of certain meats and times does nothing [as experience shows] towards curbing the flesh. for it is more luxurious and sumptuous than other feasts [for they were at greater expense, and practised greater gluttony with fish and various lenten meats than when the fasts were not observed], and not even the adversaries observe the form given in the canons. this topic concerning traditions contains many and difficult questions of controversy and we have actually experienced that traditions are truly snares of consciences. when they are exacted as necessary, they torture in wonderful ways the conscience omitting any observance [as godly hearts, indeed, experience when in the canonical hours they have omitted a compline, or offended against them in a similar way]. again their abrogation has its own evils and its own questions. [on the other hand, to teach absolute freedom has also its doubts and questions, because the common people need outward discipline and instruction.] but we have an easy and plain case, because the adversaries condemn us for teaching that human traditions do not merit the remission of sins. likewise they require universal traditions, as they call them, as necessary for justification [and place them in christ's stead]. here we have paul as a constant champion, who everywhere contends that these observances neither justify nor are necessary in addition to the righteousness of faith. and nevertheless we teach that in these matters the use of liberty is to be so controlled that the inexperienced may not be offended, and, on account of the abuse of liberty, may not become more hostile to the true doctrine of the gospel, or that without a reasonable cause nothing in customary rites be changed, but that, in order to cherish harmony, such old customs be observed as can be observed without sin or without great inconvenience. and in this very assembly we have shown sufficiently that for love's sake we do not refuse to observe adiaphora with others, even though they should have some disadvantage; but we have judged that such public harmony as could indeed be produced without offense to consciences ought to be preferred to all other advantages [all other less important matters]. but concerning this entire subject we shall speak after a while, when we shall treat of vows and ecclesiastical power. part article xvi: _of political order._ the sixteenth article the adversaries receive without any exception, in which we have confessed that it is lawful for the christian to bear civil office, sit in judgment, determine matters by the imperial laws, and other laws in present force, appoint just punishments engage in just wars, act as a soldier, make legal contracts, hold property, take an oath when magistrates require it, contract marriage; finally, that legitimate civil ordinances are good creatures of god and divine ordinances, which a christian can use with safety. this entire topic concerning the distinction between the kingdom of christ and a political kingdom has been explained to advantage [to the remarkably great consolation of many consciences] in the literature of our writers, [namely] that the kingdom of christ is spiritual [inasmuch as christ governs by the word and by preaching], to wit, beginning in the heart the knowledge of god, the fear of god and faith, eternal righteousness, and eternal life; meanwhile it permits us outwardly to use legitimate political ordinances of every nation in which we live, just as it permits us to use medicine or the art of building, or food, drink, air. neither does the gospel bring new laws concerning the civil state, but commands that we obey present laws, whether they have been framed by heathen or by others, and that in this obedience we should exercise love. for carlstadt was insane in imposing upon us the judicial laws of moses. concerning these subjects, our theologians have written more fully, because the monks diffused many pernicious opinions in the church. they called a community of property the polity of the gospel; they said that not to hold property, not to vindicate one's self at law [not to have wife and child], were evangelical counsels. these opinions greatly obscure the gospel and the spiritual kingdom [so that it was not understood at all what the christian or spiritual kingdom of christ is; they concocted the secular kingdom with the spiritual whence much trouble and seditions, harmful teaching resulted], and are dangerous to the commonwealth. for the gospel does not destroy the state or the family [buying, selling, and other civil regulations], but much rather approves them, and bids us obey them as a divine ordinance, not only on account of punishment, but also on account of conscience. julian the apostate, celsus, and very many others made the objection to christians that the gospel would rend asunder states, because it prohibited legal redress, and taught certain other things not at all suited to political association. and these questions wonderfully exercised origen, nazianzen, and others, although, indeed, they can be most readily explained, if we keep in mind the fact that the gospel does not introduce laws concerning the civil state, but is the remission of sins and the beginning of a new life in the hearts of believers; besides, it not only approves outward governments, but subjects us to them, rom. , , just as we have been necessarily placed under the laws of seasons, the changes of winter and summer, as divine ordinances. [this is no obstacle to the spiritual kingdom. ] the gospel forbids private redress [in order that no one should interfere with the office of the magistrate], and christ inculcates this so frequently with the design that the apostles should not think that they ought to seize the governments from those who held otherwise, just as the jews dreamed concerning the kingdom of the messiah, but that they might know they ought to teach concerning the spiritual kingdom that it does not change the civil state. therefore private redress is prohibited not by advice, but by a command, matt. , ; rom. , . public redress which is made through the office of the magistrate, is not advised against, but is commanded, and is a work of god, according to paul, rom. , sqq. now the different kinds of public redress are legal decisions, capital punishment, wars, military service. it is manifest how incorrectly many writers have judged concerning these matters [some teachers have taught such pernicious errors that nearly all princes, lords, knights, servants regarded their proper estate as secular, ungodly, and damnable, etc. nor can it be fully expressed in words what an unspeakable peril and damage has resulted from this to souls and consciences], because they were in the error that the gospel is an external, new and monastic form of government, and did not see that the gospel brings eternal righteousness to hearts [teaches how a person is redeemed, before god and in his conscience, from sin, hell, and the devil], while it outwardly approves the civil state. it is also a most vain delusion that it is christian perfection not to hold property. for christian perfection consists not in the contempt of civil ordinances, but in dispositions of the heart, in great fear of god, in great faith, just as abraham, david, daniel, even in great wealth and while exercising civil power, were no less perfect than any hermits. but the monks [especially the barefoot monks] have spread this outward hypocrisy before the eyes of men, so that it could not be seen in what things true perfection exists. with what praises have they brought forward this communion of property, as though it were evangelical! but these praises have the greatest danger, especially since they differ much from the scriptures. for scripture does not command that property be common, but the law of the decalog, when it says, ex. , : thor shalt not steal, distinguishes rights of ownership, and commands each one to hold what is his own. wyclif manifestly was raging when he said that priests were not allowed to hold property. there are infinite discussions concerning contracts, in reference to which good consciences can never be satisfied unless they know the rule that it is lawful for a christian to make use of civil ordinances and laws. this rule protects consciences when it teaches that contracts are lawful before god just to the extent that the magistrates or laws approve them. this entire topic concerning civil affairs has been so clearly set forth by our theologians that very many good men occupied in the state and in business have declared that they have been greatly benefited, who before, troubled by the opinion of the monks, were in doubt as to whether the gospel allowed these civil offices and business. accordingly, we have recounted these things in order that those without also may understand that by the kind of doctrine which we follow, the authority of magistrates and the dignity of all civil ordinances are not undermined, but are all the more strengthened [and that it is only this doctrine which gives true instruction as to how eminently glorious an office, full of good christian works, the office of rulers is]. the importance of these matters was greatly obscured previously by those silly monastic opinions, which far preferred the hypocrisy of poverty and humility to the state and the family, although these have god's command, while this platonic communion [monasticism] has not god's command. part article xvii: _of christ's return to judgment._ the seventeenth article the adversaries receive without exception, in which we confess that at the consummation of the world christ shall appear, and shall raise up all the dead, and shall give to the godly eternal life and eternal joys, but shall condemn the ungodly to be punished with the devil without end. part article xviii: _of free will._ the eighteenth article, of free will, the adversaries receive, although they add some testimonies not at all adapted to this case. they add also a declamation that neither, with the pelagians, is too much to be granted to the free will, nor, with the manicheans, is all freedom to be denied it. very well; but what difference is there between the pelagians and our adversaries, since both hold that without the holy ghost men can love god and perform god's commandments with respect to the substance of the acts, and can merit grace and justification by works which reason performs by itself, without the holy ghost? how many absurdities follow from these pelagian opinions, which are taught with great authority in the schools! these augustine, following paul, refutes pith great emphasis, whose judgment we have recounted above in the article of justification. (see p. and .) nor, indeed, do we deny liberty to the human will. the human will has liberty in the choice of works and things which reason comprehends by itself. it can to a certain extent render civil righteousness or the righteousness of works; it can speak of god, offer to god a certain service by an outward work, obey magistrates, parents; in the choice of an outward work it can restrain the hands from murder, from adultery, from theft. since there is left in human nature reason and judgement concerning objects subjected to the senses, choice between these things, and the liberty and power to render civil righteousness, are also left. for scripture calls this the righteousness of the flesh which the carnal nature, i.e., reason renders by itself, without the holy ghost. although the power of concupiscence is such that men more frequently obey evil dispositions than sound judgment. and the devil, who is efficacious in the godless, as paul says eph. , , does not cease to incite this feeble nature to various offenses. these are the reasons why even civil righteousness is rare among men, as we see that not even the philosophers themselves, who seem to have aspired after this righteousness, attained it. but it is false to say that he who performs the works of the commandments without grace does not sin. and they add further that such works also merit _de congruo_ the remission of sins and justification. for human hearts without the holy ghost are without the fear of god; without trust toward god, they do not believe that they are heard, forgiven, helped, and preserved by god. therefore they are godless. for neither can a corrupt tree bring forth good fruit, matt. , . and without faith it is impossible to please god, heb. , . therefore, although we concede free will the liberty and power to perform the outward works of the law, yet we do not ascribe to free will these spiritual matters, namely, truly to fear god, truly to believe god, truly to be confident and hold that god regards us, hears us, forgives us, etc. these are the true works of the first table, which the heart cannot render without the holy ghost, as paul says, cor. , : the natural man, i.e., man using only natural strength, receiveth not the things of the spirit of god [that is a person who is not enlightened by the spirit of god does not, by his natural reason, receive anything of god's will and divine matters.] and this can be decided if men consider what their hearts believe concerning god's will, whether they are truly confident that they are regarded and heard by god. even for saints to retain this faith [and, as peter says ( ep. , ), to risk and commit himself entirely to god, whom he does not see, to love christ, and esteem him highly, whom he does not see] is difficult, so far is it from existing in the godless. but it is conceived, as we have said above, when terrified hearts hear the gospel and receive consolation [when we are born anew of the holy ghost]. therefore such a distribution is of advantage in which civil righteousness is ascribed to the free will and spiritual righteousness to the governing of the holy ghost in the regenerate. for thus the outward discipline is retained, because all men ought to know equally, both that god requires this civil righteousness [god will not tolerate indecent, wild, reckless conduct], and that, in a measure, we can afford it. and yet a distinction is shown between human and spiritual righteousness, between philosophical doctrine and the doctrine of the holy ghost and it can be understood for what there is need of the holy ghost. nor has this distribution been invented by us, but scripture most clearly teaches it. augustine also treats of it, and recently it has been well treated of by william of paris, but it has been wickedly suppressed by those who have dreamt that men can obey god's law without the holy ghost, but that the holy ghost is given in order that, in addition, it may be considered meritorious. part article xix: _of the cause of sin._ the nineteenth article the adversaries receive, in which we confess that, although god only and alone has framed all nature, and preserves all things which exist, yet [he is not the cause of sin, but] the cause of sin is the will in the devil and men turning itself away from god, according to the saying of christ concerning the devil, john , : when he speaketh a lie, he speaketh of his own. part article xx: _of good works._ in the twentieth article they distinctly lay down these words, namely, that they reject and condemn our statement that men do not merit the remission of sins by good works. [mark this well!] they clearly declare that they reject and condemn this article. what is to be said on a subject so manifest? here the framers of the _confutation_ openly show by what spirit they are led. for what in the church is more certain than that the remission of sins occurs freely for christ's sake, that christ, and not our works, is the propitiation for sins, as peter says, acts , : to him give all the prophets witness that through his name, whosoever believeth on him, shall receive remission of sins? [this strong testimony of all the holy prophets may duly be called a decree of the catholic christian church. for even a single prophet is very highly esteemed by god and a treasure worth the whole world.] to this church of the prophets we would rather assent than to these abandoned writers of the confutation, who so impudently blaspheme christ. for although there were writers who held that after the remission of sins men are just before god, not by faith, but by works themselves, yet they did not hold this, namely, that the remission of sins itself occurs on account of our works, and not freely for christ's sake. therefore the blasphemy of ascribing christ's honor to our works is not to be endured. these theologians are now entirely without shame if they dare to bring such an opinion into the church. nor do we doubt that his most excellent imperial majesty and very many of the princes would not have allowed this passage to remain in the _confutation_ if they had been admonished of it. here we could cite infinite testimonies from scripture and from the fathers [that this article is certainly divine and true, and this is the sacred and divine truth. for there is hardly a syllable, hardly a leaf in the bible, in the principal books of the holy scriptures where this is not clearly stated.] but also above we have said enough on this subject. and there is no need of more testimonies for one who knows why christ has been given to us, who knows that christ is the propitiation for our sins. [god-fearing, pious hearts that know well why christ has been given, who for all the possessions and kingdoms of the world would not be without christ as our only treasure, our only mediator and redeemer must here be shocked and terrified that god's holy word and truth should be so openly despised and condemned by poor men.] isaiah says, , : the lord hath laid on him the iniquities of us all. the adversaries, on the other hand, [accuse isaiah and the entire bible of lying and teach that god lays our iniquities not on christ, but on our [beggarly] works. neither are we disposed to mention here the sort of works [rosaries, pilgrimages, and the like] which they teach. we see that a horrible decree has been prepared against us, which would terrify us still more if we were contending concerning doubtful or trifling subjects. now, since our consciences understand that by the adversaries the manifest truth is condemned, whose defense is necessary for the church and increases the glory of christ, we easily despise the terrors of the world, and with a strong spirit will bear whatever is to be suffered for the glory of christ and the advantage of the church. who would not rejoice to die in the confession of such articles as that we obtain the remission of sins by faith freely for christ's sake, that we do not merit the remission of sins by our works? [experience shows--and the monks themselves must admit it--that] the consciences of the pious will have no sufficiently sure consolation against the terrors of sin and of death, and against the devil soliciting to despair [and who in a moment blows away all our works like dust], if they do not know that they ought to be confident that they have the remission of sins freely for christ's sake. this faith sustains and quickens hearts in that most violent conflict with despair [in the great agony of death, in the great anguish, when no creature can help, yea, when we must depart from this entire visible creation into another state and world, and must die]. therefore the cause is one which is worthy that for its sake we should refuse no danger. whosoever you are that has assented to our confession, "do not yield to the wicked, but, on the contrary, go forward the more boldly," when the adversaries endeavor, by means of terrors and tortures and punishments, to drive away from you that consolation which has been tendered to the entire church in this article of ours [but with all cheerfulness rely confidently and gladly on god and the lord jesus, and joyfully confess this manifest truth in opposition to the tyranny, wrath, threatening, and terrors of all the world, yea, in opposition to the daily murders and persecution of tyrants. for who would suffer to have taken from him this great, yea, everlasting consolation on which the entire salvation of the whole christian church depends? any one who picks up the bible and reads it earnestly will soon observe that this doctrine has its foundation everywhere in the bible]. testimonies of scripture will not be wanting to one seeking them, which will establish his mind. for paul at the top of his voice, as the saying is, cries out, rom. , f., and , , that sins are freely remitted for christ's sake. it is of faith, he says, that it might be by grace, to the end the promise might be sure. that is, if the promise would depend upon our works, it would not be sure. if remission of sins would be given on account of our works, when would we know that we had obtained it, when would a terrified conscience find a work which it would consider sufficient to appease god's wrath? but we spoke of the entire matter above. thence let the reader derive testimonies. for the unworthy treatment of the subject has forced from us the present, not discussion, but complaint that on this topic they have distinctly recorded themselves as disapproving of this article of ours, that we obtain remission of sins not on account of our works, but by faith and freely on account of christ. the adversaries also add testimonies to their own condemnation, and it is worth while to recite several of them. they quote from peter, . ep. , : give diligence to make your calling sure, etc.. now you see, reader, that our adversaries have not wasted labor in learning logic, but have the art of inferring from the scriptures whatever pleases them [whether it is in harmony with the scriptures or out of harmony; whether it is correctly or incorrectly concluded. for they conclude thus:] "make your calling sure by good works." therefore works merit the remission of sins. a very agreeable mode of reasoning, if one would argue thus concerning a person sentenced to capital punishment, whose punishment has been remitted: "the magistrate commands that hereafter you abstain from that which belongs to another. therefore you have merited the remission of the penalty, because you are now abstaining from what belongs to another." thus to argue is to make a cause out of that which is not a cause. for peter speaks of works following the remission of sins, and teaches why they should be done, namely, that the calling may be sure, i.e., lest they may fall from their calling if they sin again. do good works that you may persevere in your calling, that you [do not fall away again, grow cold and] may not lose the gifts of your calling, which were given you before, and not on account of works that follow, and which now are retained by faith, for faith does not remain in those who lose the holy ghost, who reject repentance, just as we have said above (p. ) that faith exists in repentance. they add other testimonies cohering no better. lastly they say that this opinion was condemned a thousand years before, in the time of augustine. this also is quite false. for the church of christ always held that the remission of sins is obtained freely. yea, the pelagians were condemned, who contended that grace is given on account of our works. besides, we have above shown sufficiently that we hold that good works ought necessarily to follow faith. for we do not make void the law, says paul, rom. , ; yea, we establish the law, because when by faith we have received the holy ghost, the fulfilling of the law necessarily follows, by which love, patience, chastity, and other fruits of the spirit gradually grow. part the twenty-first article they absolutely condemn, because we do not require the invocation of saints. nor on any topic do they speak more eloquently and with more prolixity. nevertheless they do not effect anything else than that the saints should be honored; likewise, that the saints who live pray for others; as though, indeed, the invocation of dead saints were on that account necessary. they cite cyprian, because he asked cornelius while yet alive to pray for his brothers when departing. by this example they prove the invocation of the dead. they quote also jerome against vigilantius. "on this field" [in this matter], they say, "eleven hundred years ago, jerome overcame vigilantius." thus the adversaries triumph, as though the war were already ended. nor do those asses see that in jerome, against vigilantius, there is not a syllable concerning invocation. he speaks concerning honors for the saints, not concerning invocation. neither have the rest of the ancient writers before gregory made mention of invocation. certainly this invocation, with these opinions which the adversaries now teach concerning the application of merits, has not the testimonies of the ancient writers. our confession approves honors to the saints. for here a threefold honor is to be approved. the first is thanksgiving. for we ought to give thanks to god because he has shown examples of mercy, because he has shown that he wishes to save men; because he has given teachers or other gifts to the church. and these gifts, as they are the greatest, should be amplified, and the saints themselves should be praised, who have faithfully used these gifts, just as christ praises faithful business-men, matt. , . . the second service is the strengthening of our faith when we see the denial forgiven peter we also are encouraged to believe the more that grace truly superabounds over sin, rom. , . the third honor is the imitation, first, of faith, then of the other virtues which every one should imitate according to his calling. these true honors the adversaries do not require. they dispute only concerning invocation, which, even though it would have no danger, nevertheless is not necessary. besides, we also grant that the angels pray for us. for there is a testimony in zech. , , where an angel prays: o lord of hosts, how long wilt thou not have mercy on jerusalem? although concerning the saints we concede that, just as, when alive, they pray for the church universal in general, so in heaven they pray for the church in general, albeit no testimony concerning the praying of the dead is extant in the scriptures, except the dream taken from the second book of maccabees, , . moreover, even supposing that the saints pray for the church ever so much, yet it does not follow that they are to be invoked; although our confession affirms only this, that scripture does not teach the invocation of the saints, or that we are to ask the saints for aid. but since neither a command, nor a promise, nor an example can be produced from the scriptures concerning the invocation of saints, it follows that conscience can have nothing concerning this invocation that is certain. and since prayer ought to be made from faith, how do we know that god approves this invocation? whence do we know without the testimony of scripture that the saints perceive the prayers of each one? some plainly ascribe divinity to the saints namely, that they discern the silent thoughts of the minds in us. they dispute concerning morning and evening knowledge, perhaps because they doubt whether they hear us in the morning or the evening. they invent these things, not in order to treat the saints with honor, but to defend lucrative services. nothing can be produced by the adversaries against this reasoning, that, since invocation does not have a testimony from god's word, it cannot be affirmed that the saints understand our invocation, or, even if they understand it, that god approves it. therefore the adversaries ought not to force us to an uncertain matter, because a prayer without faith is not prayer. for when they cite the example of the church, it is evident that this is a new custom in the church; for although the old prayers make mention of the saints, yet they do not invoke the saints. although also this new invocation in the church is dissimilar to the invocation of individuals. again, the adversaries not only require invocation in the worship of the saints, but also apply the merits of the saints to others, and make of the saints not only intercessors, but also propitiators. this is in no way to be endured. for here the honor belonging only to christ is altogether transferred to the saints. for they make them mediators and propitiators, and although they make a distinction between mediators of intercession and mediators [the mediator] of redemption, yet they plainly make of the saints mediators of redemption. but even that they are mediators of intercession they declare without testimony of scripture, which, be it said ever so reverently, nevertheless obscures christ's office, and transfers the confidence of mercy due christ to the saints. for men imagine that christ is more severe and the saints more easily appeased, and they trust rather to the mercy of the saints than to the mercy of christ, and fleeing from christ [as from a tyrant], they seek the saints. thus they actually make of them mediators of redemption. therefore we shall show that they truly make of the saints, not only intercessors, but propitiators, i.e., mediators of redemption. here we do not as yet recite the abuses of the common people [how manifest idolatry is practiced at pilgrimages]. we are still speaking of the opinions of the doctors. as regards the rest, even the inexperienced [common people] can judge. in a propitiator these two things concur. in the first place, there ought to be a word of god from which we may certainly know that god wishes to pity, and hearken to, those calling upon him through this propitiator. there is such a promise concerning christ, john : whatsoever ye shall ask the father in my name, he will give it you. concerning the saints there is no such promise. therefore consciences cannot be firmly confident that by the invocation of saints we are heard. this invocation, therefore, is not made from faith. then we have also the command to call upon christ, according to matt. , : come unto me, all ye that labor, etc., which certainly is said also to us. and isaiah says, , : in that day there shall be a root of jesse, which shall stand for an ensign to the people; to it shall the gentiles seek. and ps. , : even the rich among the people shall entreat thy favor. and ps. , . : yea, all kings shall fall down before him. and shortly after: prayer also shall be made for him continually. and in john , christ says: that all men should honor the son even as they honor the father. and paul, thess. , . , says, praying: now our lord jesus christ himself, and god, even our father,... comfort your hearts and stablish you. [all these passages refer to christ.] but concerning the invocation of saints, what commandment, what example can the adversaries produce from the scriptures? the second matter in a propitiator is, that his merits have been presented as those which make satisfaction for others, which are bestowed by divine imputation on others, in order that through these, just as by their own merits, they may be accounted righteous. as when any friend pays a debt for a friend, the debtor is freed by the merit of another, as though it were by his own. thus the merits of christ are bestowed upon us, in order that, when we believe in him, we may be accounted righteous by our confidence in christ's merits as though we had merits of our own. and from both, namely, from the promise and the bestowment of merits, confidence in mercy arises [upon both parts must a christian prayer be founded]. such confidence in the divine promise, and likewise in the merits of christ, ought to be brought forward when we pray. for we ought to be truly confident, both that for christ's sake we are heard, and that by his merits we have a reconciled father. here the adversaries first bid us invoke the saints, although they have neither god's promise, nor a command, nor an example from scripture. and yet they cause greater confidence in the mercy of the saints to be conceived than in that of christ, although christ bade us come to him and not to the saints. secondly, they apply the merits of the saints, just as the merits of christ, to others, they bid us trust in the merits of the saints as though we were accounted righteous on account of the merits of the saints, in like manner as we are accounted righteous by the merits of christ. here we fabricate nothing. in indulgences they say that they apply the merits of the saints [as satisfactions for our sins]. and gabriel, the interpreter of the canon of the mass, confidently declares: according to the order instituted by god we should betake ourselves to the aid of the saints, in order that we may be saved by their merits and vows. these are the words of gabriel. and nevertheless in the books and sermons of the adversaries still more absurd things are read here and there. what is it to make propitiators if this is not? they are altogether made equal to christ if we must trust that we are saved by their merits. but where has this arrangement, to which he refers when he says that we ought to resort to the aid of the saints, been instituted by god? let him produce an example or command from the scriptures. perhaps they derive this arrangement from the courts of kings, where friends must be employed as intercessors. but if a king has appointed a certain intercessor, he will not desire that eases be brought to him through others. thus, since christ has been appointed intercessor and high priest, why do we seek others? [what can the adversaries say in reply to this?] here and there this form of absolution is used: the passion of our lord jesus christ the merits of the most blessed virgin mary and of all the saints, be to thee for the remission of sins. here the absolution is pronounced on the supposition that we are reconciled and accounted righteous not only by the merits of christ, but also by the merits of the other saints. some of us have seen a doctor of theology dying, for consoling whom a certain theologian, a monk, was employed. he pressed on the dying man nothing but this prayer: mother of grace, protect us from the enemy; receive us in the hour of death. granting that the blessed mary prays for the church, does she receive souls in death, does she conquer death [the great power of satan], does she quicken? what does christ do if the blessed mary does these things? although she is most worthy of the most ample honors, nevertheless she does not wish to be made equal to christ, but rather wishes us to consider and follow her example [the example of her faith and her humility]. but the subject itself declares that in public opinion the blessed virgin has succeeded altogether to the place of christ. men have invoked her, have trusted in her mercy, through her have desired to appease christ, as though he were not a propitiator, but only a dreadful judge and avenger. we believe, however, that we must not trust that the merits of the saints are applied to us, that on account of these god is reconciled to us, or accounts us just, or saves us. for we obtain remission of sins only by the merits of christ, when we believe in him. of the other saints it has been said, cor. , : every man shall receive his own reward according to his own labor, i.e., they cannot mutually bestow their own merits, the one upon the other, as the monks sell the merits of their orders. even hilary says of the foolish virgins: and as the foolish virgins could not go forth with their lamps extinguished, they besought those who were prudent to lend them oil; to whom they replied that they could not give it because peradventure there might not be enough for all; i.e., no one can be aided by the works and merits of another, because it is necessary for every one to buy oil for his own lamp. [here he points out that none of us can aid another by other people's works or merits.] since, therefore, the adversaries teach us to place confidence in the invocation of saints, although they have neither the word of god nor the example of scripture [of the old or of the new testament]; since they apply the merits of the saints on behalf of others, not otherwise than they apply the merits of christ, and transfer the honor belonging only to christ to the saints, we can receive neither their opinions concerning the worship of the saints, nor the practise of invocation. for we know that confidence is to be placed in the intercession of christ, because this alone has god's promise. we know that the merits of christ alone are a propitiation for us. on account of the merits of christ we are accounted righteous when we believe in him, as the text says, rom. , (cf. pet. , and is. , ): whosoever believeth on him shall not be confounded. neither are we to trust that we are accounted righteous by the merits of the blessed virgin or of the other saints. with the learned this error also prevails namely, that to each saint a particular administration has been committed, that anna bestows riches [protects from poverty], sebastian keeps off pestilence, valentine heals epilepsy, george protects horsemen. these opinions have clearly sprung from heathen examples. for thus, among the romans juno was thought to enrich, febris to keep off fever, castor and pollux to protect horsemen, etc. even though we should imagine that the invocation of saints were taught with the greatest prudence, yet since the example is most dangerous, why is it necessary to defend it when it has no command or testimony from god's word? aye, it has not even the testimony of the ancient writers. first because, as i have said above, when other mediators are sought in addition to christ, and confidence is put in others, the entire knowledge of christ is suppressed. the subject shows this. in the beginning, mention of the saints seems to have been admitted with a design that is endurable, as in the ancient prayers. afterwards invocation followed, and abuses that are prodigious and more than heathenish followed invocation. from invocation the next step was to images; these also were worshiped, and a virtue was supposed to exist in these, just as magicians imagine that a virtue exists in images of the heavenly bodies carved at a particular time. in a certain monastery we [some of us] have seen a statue of the blessed virgin, which moved automatically by a trick [within by a string], so as to seem either to turn away from [those who did not make a large offering] or nod to those making request. still the fabulous stories concerning the saints, which are publicly taught with great authority, surpass the marvelous tales of the statues and pictures. barbara, amidst her torments, asks for the reward that no one who would invoke her should die without the eucharist. another, standing on one foot, recited daily the whole psaltery. some wise man painted [for children] christophorus [which in german means bearer of christ], in order by the allegory to signify that there ought to be great strength of mind in those who would bear christ, i.e., who would teach or confess the gospel, because it is necessary to undergo the greatest dangers [for they must wade by night through the great sea, i.e., endure all kinds of temptations and dangers]. then the foolish monks taught among the people that they ought to invoke chistophorus, as though such a polyphemus [such a giant who bore christ through the sea] had once existed. and although the saints performed very great deeds, either useful to the state or affording private examples the remembrance of which would conduce much both toward strengthening faith and toward following their example in the administration of affairs, no one has searched for these from true narratives. [although god almighty through his saints, as a peculiar people, has wrought many great things in both realms, in the church and in worldly transactions; although there are many great examples in the lives of the saints which would be very profitable to princes and lords, to true pastors and guardians of souls, for the government both of the world and of the church, especially for strengthening faith in god, yet they have passed these by, and preached the most insignificant matters concerning the saints, concerning their hard beds their hair shirts, etc., which, for the greater part, are falsehoods.] yet indeed it is of advantage to hear how holy men administered governments [as in the holy scriptures it is narrated of the kings of israel and judah], what calamities, what dangers they underwent, how holy men were of aid to kings in great dangers, how they taught the gospel, what encounters they had with heretics. examples of mercy are also of service, as when we see the denial forgiven peter, when we see cyprian forgiven for having been a magician, when we see augustine, having experienced the power of faith in sickness steadily affirming that god truly hears the prayers of believers. it was profitable that such examples as these, which contain admonitions for either faith or fear or the administration of the state, be recited. but certain triflers, endowed with no knowledge either of faith or for governing states, have invented stories in imitation of poems, in which there are nothing but superstitious examples concerning certain prayers, certain fastings, and certain additions of service for bringing in gain [where there are nothing but examples as to how the saints wore hair shirts, how they prayed at the seven canonical hours how they lived upon bread and water]. such are the miracles that have been invented concerning rosaries and similar ceremonies. nor is there need here to recite examples. for the legends, as they call them, and the mirrors of examples, and the rosaries, in which there are very many things not unlike the true narratives of lucian, are extant. the bishops, theologians, and monks applaud these monstrous and wicked stories [this abomination set up against christ, this blasphemy, these scandalous, shameless lies, these lying preachers; and they have permitted them so long, to the great injury of consciences, that it is terrible to think of it] because they aid them to their daily bread. they do not tolerate us, who, in order that the honor and office of christ may be more conspicuous, do not require the invocation of saints, and censure the abuses in the worship of saints. and although [even their own theologians], all good men everywhere [a long time before dr. luther began to write] in the correction of these abuses, greatly longed for either the authority of the bishops or the diligence of the preachers, nevertheless our adversaries in the _confutation_ altogether pass over vices that are even manifest, as though they wish, by the reception of the confutation, to compel us to approve even the most notorious abuses. thus the _confutation_ has been deceitfully written, not only on this topic, but almost everywhere. [they pretend that they are as pure as gold, that they have never muddled the water.] there is no passage in which they make a distinction between the manifest abuses and their dogmas. and nevertheless, if there are any of sounder mind among them they confess that many false opinions inhere in the doctrine of the scholastics and canonists, and, besides, that in such ignorance and negligence of the pastors many abuses crept into the church. for luther was not [the only one nor] the first to complain of [innumerable] public abuses. many learned and excellent men long before these times deplored the abuses of the mass, confidence in monastic observances, services to the saints intended to yield a revenue, the confusion of the doctrine concerning repentance [concerning christ], which ought to be as clear and plain in the church as possible [without which there cannot be nor remain a christian church]. we ourselves have heard that excellent theologians desire moderation in the scholastic doctrine which contains much more for philosophical quarrels than for piety. and nevertheless, among these the older ones are generally nearer scripture than are the more recent. thus their theology degenerated more and more. neither had many good men, who from the very first began to be friendly to luther, any other reason than that they saw that he was freeing the minds of men from these labyrinths of most confused and infinite discussions which exist among the scholastic theologians and canonists, and was teaching things profitable for godliness. the adversaries, therefore, have not acted candidly in passing over the abuses when they wished us to assent to the confutation. and if they wished to care for the interests of the church [and of buffeted consciences, and not rather to maintain their pomp and avarice] especially on that topic, at this occasion they ought to exhort our most excellent emperor to take measures for the correction of abuses [which furnish grounds for derision among the turks, the jews, and all unbelievers], as we observe plainly enough that he is most desirous of healing and well establishing the church. but the adversaries do not act as to aid the most honorable and most holy will of the emperor, but so as in every way to crush [the truth and] us. many signs show that they have little anxiety concerning the state of the church. [they lose little sleep from concern that christian doctrine and the pure gospel be preached.] they take no pains that there should be among the people a summary of the dogmas of the church. [the office of the ministry they permit to be quite desolate.] they defend manifest abuses [they continue every day to shed innocent blood] by new and unusual cruelty. they allow no suitable teachers in the churches. good men can easily judge whither these things tend. but in this way they have no regard to the interest either of their own authority or of the church. for after the good teachers have been killed and sound doctrine suppressed, fanatical spirits will rise up, whom the adversaries will not be able to restrain, who both will disturb the church with godless dogmas, and will overthrow the entire ecclesiastical government, which we are very greatly desirous of maintaining. therefore, most excellent emperor charles for the sake of the glory of christ, which we have no doubt that you desire to praise and magnify, we beseech you not to assent to the violent counsels of our adversaries, but to seek other honorable ways of so establishing harmony that godly consciences are not burdened, that no cruelty is exercised against innocent men, as we have hitherto seen, and that sound doctrine is not suppressed in the church. to god most of all you owe the duty [as far as this is possible to man] to maintain sound doctrine and hand it down to posterity, and to defend those who teach what is right. for god demands this when he honors kings with his own name and calls them gods, saying, ps. , : i have said, ye are gods, namely, that they should attend to the preservation and propagation of divine things, i.e., the gospel of christ, on the earth, and, as the vicars of god, should defend the life and safety of the innocent [true christian teachers and preachers]. part article xxii (x): _of both kinds in the lord's supper._ it cannot be doubted that it is godly and in accordance with the institution of christ and the words of paul to use both parts in the lord's supper. for christ instituted both parts, and instituted them not for a part of the church, but for the entire church. for not only the presbyters, but the entire church uses the sacrament by the authority of christ, and not by human authority, and this, we suppose, the adversaries acknowledge. now, if christ has instituted it for the entire church, why is one kind denied to a part of the church? why is the use of the other kind prohibited? why is the ordinance of christ changed, especially when he himself calls it his testament? but if it is not allowable to annul man's testament, much less will it be allowable to annul the testament of christ. and paul says, cor. , ff., that he had received of the lord that which he delivered. but he had delivered the use of both kinds, as the text, cor. , clearly shows. this do [in remembrance of me], he says first concerning his body; afterwards he repeats the same words concerning the cup [the blood of christ]. and then: let a man examine himself, and so let him eat of that bread and drink of that cup. [here he names both.] these are the words of him who has instituted the sacrament. and, indeed, he says before that those who will use the lord's supper should use both. it is evident, therefore, that the sacrament was instituted for the entire church. and the custom still remains in the greek churches, and also once obtained in the latin churches, as cyprian and jerome testify. for thus jerome says on zephaniah: the priests who administer the eucharist, and distribute the lord's blood to the people, etc. the council of toledo gives the same testimony. nor would it be difficult to accumulate a great multitude of testimonies. here we exaggerate nothing; we but leave the prudent reader to determine what should be held concerning the divine ordinance [whether it is proper to prohibit and change an ordinance and institution of christ]. the adversaries in the _confutation_ do not endeavor to [comfort the consciences or] excuse the church, to which one part of the sacrament has been denied. this would have been becoming to good and religious men. for a strong reason for excusing the church, and instructing consciences to whom only a part of the sacrament could be granted, should have been sought. now these very men maintain that it is right to prohibit the other part, and forbid that the use of both parts be allowed. first, they imagine that, in the beginning of the church, it was the custom at some places that only one part was administered. nevertheless they are not able to produce any ancient example of this matter. but they cite the passages in which mention is made of bread, as in luke , where it is written that the disciples recognized christ in the breaking of bread. they quote also other passages, acts , . ; , , concerning the breaking of bread. but although we do not greatly oppose if some receive these passages as referring to the sacrament, yet it does not follow that one part only was given, because, according to the ordinary usage of language, by the naming of one part the other is also signified. they refer also to lay communion which was not the use of only one kind, but of both; and whenever priests are commanded to use lay communion [for a punishment are not to consecrate themselves, but to receive communion, however, of both kinds from another], it is meant that they have been removed from the ministry of consecration. neither are the adversaries ignorant of this, but they abuse the ignorance of the unlearned, who, when they hear of lay communion, immediately dream of the custom of our time, by which only a part of the sacrament is given to the laymen. and consider their impudence. gabriel recounts among other reasons why both parts are not given that a distinction should be made between laymen and presbyters. and it is credible that the chief reason why the prohibition of the one part is defended is this, namely, that the dignity of the order may be the more highly exalted by a religious rite. to say nothing more severe, this is a human design; and whither this tends can easily be judged. in the _confutation_ they also quote concerning the sons of eli that after the loss of the high-priesthood, they were to seek the one part pertaining to the priests, sam. , [the text reads: every one that is left in thine house shall come and crouch him for a piece of silver and a morsel of bread, and shall say, put me, i pray thee, into one of the priest's offices (german: _lieber, lass mich zu einem priesterteil_) that i may eat a piece of bread]. here they say that the use of one kind was signified. and they add: "thus, therefore, our laymen ought also to be content, with one part pertaining to the priests, with one kind." the adversaries [the masters of the _confutation_ are quite shameless, rude asses, and] are clearly trifling when they are transferring the history of the posterity of eli to the sacrament. the punishment of eli is there described. will they also say this, that as a punishment the laymen have been removed from the other party [they are quite foolish and mad.] the sacrament was instituted to console and comfort terrified minds when they believe that the flesh of christ given for the life of the world, is food, when they believe that, being joined to christ [through this food], they are made alive. but the adversaries argue that laymen are removed from the other part as a punishment. "they ought," they say, "to be content." this is sufficient for a despot. [that, surely, sounds proud and defiant enough.] but [my lords, may we ask the reason] why ought they? "the reason must not be asked but let whatever the theologians say be law." [is whatever you wish and whatever you say to be sheer truth? see now and be astonished how shameless and impudent the adversaries are: they dare to set up their own words as sheer commands of lords, they frankly say: the laymen must be content. but what if they must not?] this is a concoction of eck. for we recognize those vainglorious words, which if we would wish to criticize, there would be no want of language. for you see how great the impudence is. he commands, as a tyrant in the tragedies: "whether they wish or not, they must be content." will the reasons which he cites excuse, in the judgment of god, those who prohibit a part of the sacrament, and rage against men using an entire sacrament? [are they to take comfort in the fact that it is recorded concerning the sons of eli: they will go begging? that will be a shuffling excuse at the judgment-seat of god.] if they make the prohibition in order that there should be a distinguishing mark of the order, this very reason ought to move us not to assent to the adversaries, even though we would be disposed in other respects to comply with their custom. there are other distinguishing marks of the order of priests and of the people, but it is not obscure what design they have for defending this distinction so earnestly. that we may not seem to detract from the true worth of the order, we will not say more concerning this shrewd design. they also allege the danger of spilling and certain similar things, which do not have force sufficient to change the ordinance of christ. [they allege more dreams like these for the sake of which it would be improper to change the ordinance of christ.] and, indeed, if we assume that we are free to use either one part or both, how can the prohibition [to use both kinds] be defended? although the church does not assume to itself the liberty to convert the ordinances of christ into matters of indifference. we indeed excuse the church which has borne the injury [the poor consciences which have been deprived of one part by force], since it could not obtain both parts; but the authors who maintain that the use of the entire sacrament is justly prohibited, and who now not only prohibit, but even excommunicate and violently persecute those using an entire sacrament, we do not excuse. let them see to it how they will give an account to god for their decisions. neither is it to be judged immediately that the church determines or approves whatever the pontiffs determine, especially since scripture prophesies concerning the bishops and pastors to effect this as ezekiel says, , : the law shall perish from the priest [there will be priests or bishops who will know no command or law of god]. part article xxiii (xi): _of the marriage of priests._ despite the great infamy of their defiled celibacy, the adversaries have the presumption not only to defend the pontifical law by the wicked and false pretext of the divine name, but even to exhort the emperor and princes, to the disgrace and infamy of the roman empire, not to tolerate the marriage of priests. for thus they speak. [although the great, unheard-of lewdness, fornication, and adultery among priests, monks, etc., at the great abbeys, in other churches and cloisters, has become so notorious throughout the world that people sing and talk about it, still the adversaries who have presented the _confutation_ are so blind and without shame that they defend the law of the pope by which marriage is prohibited, and that, with the specious claim that they are defending a spiritual state. moreover, although it would be proper for them to be heartily ashamed of the exceedingly shameful, lewd, abandoned loose life of the wretches in their abbeys and cloisters, although on this account alone they should not have the courage to show their face in broad daylight, although their evil, restless heart and conscience ought to cause them to tremble, to stand aghast, and to be afraid to lift their eyes to our excellent emperor, who loves uprightness, still they have the courage of the hangman, they act like the very devil and like all reckless, wanton people, proceeding in blind defiance and forgetful of all honor and decency. and these pure chaste gentlemen dare to admonish his imperial majesty, the electors and princes not to tolerate the marriage of priests _ad infamiam et ignominiam imperti_, that is, to ward off shame and disgrace from the roman empire. for these are their words, as if their shameful life were a great honor and glory to the church.] what greater impudence has ever been read of in any history than this of the adversaries? [such shameless advocates before a roman emperor will not easily be found. if all the world did not know them, if many godly, upright people among them, their own canonical brethren, had not complained long ago of their shameful, lewd, indecent conduct, if their vile, abominable, ungodly, lewd, heathenish, epicurean life, and the dregs of all filthiness at rome were not quite manifest, one might think that their great purity and their inviolate virgin chastity were the reason why they could not bear to hear the word woman or marriage pronounced, and why they baptize holy matrimony, which the pope himself calls a sacrament, _infamiam imperil_.] for the arguments which they use we shall afterwards review. now let the wise reader consider this, namely, what shame these good-for-nothing men have who say that marriages [which the holy scriptures praise most highly and command] produce infamy and disgrace to the government, as though, indeed, this public infamy of flagitious and unnatural lusts which glow among these very holy fathers, who feign that they are curii and live like bacchanals, were a great ornament to the church! and most things which these men do with the greatest license cannot even be named without a breach of modesty. and these their lusts they ask you to defend with your chaste right hand, emperor charles (whom even certain ancient predictions name as the king of modest face, for the saying appears concerning you: "one modest in face shall reign everywhere"). for they ask that, contrary to divine law, contrary to the law of nations, contrary to the canons of councils you sunder marriages, in order to impose merely for the sake of marriage atrocious punishments upon innocent men, to put to death priests, whom even barbarians reverently spare, to drive into exile banished women and fatherless children. such laws they bring to you, most excellent and most chaste emperor, to which no barbarity, however monstrous and cruel, could lend its ear. but because the stain of no disgrace or cruelty falls upon your character, we hope that you will deal with us mildly in this matter, especially when you have learned that we have the weightiest reasons for our belief derived from the word of god to which the adversaries oppose the most trifling and vain opinions. and nevertheless they do not seriously defend celibacy. for they are not ignorant how few there are who practise chastity, but [they stick to that comforting saying which is found in their treatise, _si non caste, tamen caue_ (if not chastely, at least cautiously) and] they devise a sham of religion for their dominion, which they think that celibacy profits, in order that we may understand peter to have been right in admonishing, ep. , , that there will be false teachers who will deceive men with feigned words. for the adversaries say, write, or do nothing truly [their words are merely an argument _ad hominem_], frankly, and candidly in this entire case, but they actually contend only concerning the dominion which they falsely think to be imperiled, and which they endeavor to fortify with a wicked pretense of godliness [they support their case with nothing but impious, hypocritical lies; accordingly, it will endure about as well as butter exposed to the sun]. we cannot approve this law concerning celibacy which the adversaries defend, because it conflicts with divine and natural law and is at variance with the very canons of the councils. and that it is superstitious and dangerous is evident. for it produces infinite scandals, sins, and corruption of public morals [as is seen in the real towns of priests, or, as they are called, their residences]. our other controversies need some discussion by the doctors; in this the subject is so manifest to both parties that it requires no discussion. it only requires as judge a man that is honest and fears god. and although the manifest truth is defended by us, yet the adversaries have devised certain reproaches for satirizing our arguments. first. gen. , teaches that men were created to be fruitful, and that one sex in a proper way should desire the other. for we are speaking not of concupiscence, which is sin, but of that appetite which was to have been in nature in its integrity [which would have existed in nature even if it had remained uncorrupted], which they call physical love. and this love of one sex for the other is truly a divine ordinance. but since this ordinance of god cannot be removed without an extraordinary work of god, it follows that the right to contract marriage cannot be removed by statutes or vows. the adversaries cavil at these arguments; they say that in the beginning the commandment was given to replenish the earth but that now since the earth has been replenished, marriage is not commanded. see how wisely they judge! the nature of men is so formed by the word of god that it is fruitful not only in the beginning of the creation, but as long as this nature of our bodies will exist just as the earth becomes fruitful by the word gen. , : let the earth bring forth grass, yielding seed. because of this ordinance the earth not only commenced in the beginning to bring forth plants, but the fields are clothed every year as long as this natural order will exist. therefore, just as by human laws the nature of the earth cannot be changed, so, without a special work of god the nature of a human being can be changed neither by vows nor by human law [that a woman should not desire a man, nor a man a woman]. secondly. and because this creation or divine ordinance in man is a natural right, jurists have accordingly said wisely and correctly that the union of male and female belongs to natural right. but since natural right is immutable, the right to contract marriage must always remain. for where nature does not change, that ordinance also with which god has endowed nature does not change, and cannot be removed by human laws. therefore it is ridiculous for the adversaries to prate that marriage was commanded in the beginning, but is not now. this is the same as if they would say: formerly, when men were born, they brought with them sex; now they do not. formerly, when they were born, they brought with them natural right, now they do not. no craftsman (faber) could produce anything more crafty than these absurdities, which were devised to elude a right of nature. therefore let this remain in the case which both scripture teaches and the jurist says wisely, namely, that the union of male and female belongs to natural right. moreover, a natural right is truly a divine right, because it is an ordinance divinely impressed upon nature. but inasmuch as this right cannot be changed without an extraordinary work of god, it is necessary that the right to contract marriage remains, because the natural desire of sex for sex is an ordinance of god in nature, and for this reason is a right; otherwise, why would both sexes have been created? and we are speaking, as it has been said above, not of concupiscence, which is sin, but of that desire which they call physical love [which would have existed between man and woman even though their nature had remained pure], which concupiscence has not removed from nature, but inflames, so that now it has greater need of a remedy, and marriage is necessary not only for the sake of procreation, but also as a remedy [to guard against sins]. these things are clear, and so well established that they can in no way be overthrown. thirdly. paul says, cor. , : to avoid fornication, let every man have his own wife. this now is an express command pertaining to all who are not fit for celibacy. the adversaries ask that a commandment be shown them which commands priests to marry. as though priests are not men! we judge indeed that the things which we maintain concerning human nature in general pertain also to priests. does not paul here command those who have not the gift of continence to marry? for he interprets himself a little after when he says, v. : it is better to marry than to burn. and christ has clearly said matt. , : all men cannot receive this saying, save they to whom it is given. because now, since sin [since the fall of adam], these two things concur, namely, natural appetite and concupiscence, which inflames the natural appetite, so that now there is more need of marriage than in nature in its integrity, paul accordingly speaks of marriage as a remedy, and on account of these flames commands to marry. neither can any human authority, any law, any vows remove this declaration: it is better to marry than to burn, because they do not remove the nature or concupiscence. therefore all who burn, retain the right to marry. by this commandment of paul: to avoid fornication, let every man have his own wife, all are held bound who do not truly keep themselves continent; the decision concerning which pertains to the conscience of each one. for as they here give the command to seek continence of god, and to weaken the body by labors and hunger, why do they not proclaim these magnificent commandments to themselves? but, as we have said above, the adversaries are only playing; they are doing nothing seriously. if continence were possible to all, it would not require a peculiar gift. but christ shows that it has need of a peculiar gift; therefore it does not belong to all. god wishes the rest to use the common law of nature which he has instituted. for god does not wish his ordinances, his creations to be despised. he wishes men to be chaste in this way, that they use the remedy divinely presented, just as he wishes to nourish our life in this way, that we use food and drink. gerson also testifies that there have been many good men who endeavored to subdue the body, and yet made little progress. accordingly, ambrose is right in saying: virginity is only a thing that can be recommended, but not commanded; it is a matter of vow rather than of precept. if any one here would raise the objection that christ praises those which have made themselves eunuchs for the kingdom of heaven's sake, matt. , , let him also consider this, that he is praising such as have the gift of continence, for on this account he adds: he that is able to receive it, let him receive it. for an impure continence [such as there is in monasteries and cloisters] does not please christ. we also praise true continence. but now we are disputing concerning the law and concerning those who do not have the gift of continence. the matter ought to be left free and snares ought not to be cast upon the weak through this law. fourthly. the pontifical law differs also from the canons of the councils. for the ancient canons do not prohibit marriage, neither do they dissolve marriages that have been contracted, even if they remove from the administration of their office those who have contracted them in the ministry. at those times this dismissal was an act of kindness [rather than a punishment]. but the new canons, which have not been framed in the synods, but have been made according to the private judgment of the popes, both prohibit the contraction of marriages, and dissolve them when contracted; and this is to be done openly, contrary to the command of christ, matt. , : what god hath joined together, let not man put asunder. in the _confutation_ the adversaries exclaim that celibacy has been commanded by the councils. we do not find fault with the decrees of the councils; for under a certain condition these allow marriage, but we find fault with the laws which, since the ancient synods, the popes of rome have framed contrary to the authority of the synods. the popes despise the authority of the synods, just as much as they wish it to appear holy to others [under peril of god's wrath and eternal damnation]. therefore this law concerning perpetual celibacy is peculiar to this new pontifical despotism. nor is it without a reason. for daniel, , , ascribes to the kingdom of antichrist this mark, namely, the contempt of women. fifthly. although the adversaries do not defend the law because of superstition, [not because of its sanctity, as from ignorance], since they see that it is not generally observed, nevertheless they diffuse superstitious opinions, while they give a pretext of religion. they proclaim that they require celibacy because it is purity. as though marriage were impurity and a sin, or as though celibacy merited justification more than does marriage! and to this end they cite the ceremonies of the mosaic law, because, since under the law, the priests, at the time of ministering, were separated from their wives, the priest in the new testament, inasmuch as he ought always to pray, ought always to practise continence. this silly comparison is presented as a proof which should compel priests to perpetual celibacy, although, indeed, in this very comparison marriage is allowed, only in the time of ministering its use is interdicted. and it is one thing to pray; another, to minister. the saints prayed even when they did not exercise the public ministry; nor did conjugal intercourse hinder them from praying. but we shall reply in order to these figments. in the first place, it is necessary for the adversaries to acknowledge this, namely, that in believers marriage is pure because it has been sanctified by the word of god, i.e., it is a matter that is permitted and approved by the word of god, as scripture abundantly testifies. for christ calls marriage a divine union, when he says, matt. , : what god hath joined together [let not man put asunder. here christ says that married people are joined together by god. accordingly, it is a pure, holy, noble, praiseworthy work of god]. and paul says of marriage, of meats and similar things, i tim. , : it is sanctified by the word of god and prayer, i.e., by the word, by which consciences become certain that god approves; and by prayer, i.e., by faith, which uses it with thanksgiving as a gift of god. likewise, cor. , : the unbelieving husband is sanctified by the wife, etc., i.e.. the use of marriage is permitted and holy on account of faith in christ, just as it is permitted to use meat, etc. likewise, tim. , : she shall, be saved in childbearing [if they continue in faith], etc. if the adversaries could produce such a passage concerning celibacy, then indeed they would celebrate a wonderful triumph. paul says that woman is saved by child-bearing. what more honorable could be said against the hypocrisy of celibacy than that woman is saved by the conjugal works themselves, by conjugal intercourse, by bearing children and the other duties? but what does st. paul mean? let the reader observe that faith is added, and that domestic duties without faith are not praised. if they continue, he says, in faith. for he speaks of the whole class of mothers. therefore he requires especially faith [that they should have god's word and be believing], by which woman receives the remission of sins and justification. then he adds a particular work of the calling, just as in every man a good work of a particular calling ought to follow faith. this work pleases god on account of faith. thus the duties of the woman please god on account of faith, and the believing woman is saved who in such duties devoutly serves her calling. these testimonies teach that marriage is a lawful [a holy and christian] thing. if therefore purity signifies that which is allowed and approved before god, marriages are pure, because they have been approved by the word of god. and paul says of lawful things, titus , : unto the pure all things are pure, i.e., to those who believe in christ and are righteous by faith. therefore, as virginity is impure in the godless, so in the godly marriage is pure on account of the word of god and faith. again, if purity is properly opposed to concupiscence, it signifies purity of heart, i.e., mortified concupiscence, because the law does not prohibit marriage, but concupiscence, adultery, fornication. therefore celibacy is not purity. for there may be greater purity of heart in a married man, as in abraham or jacob, than in most of those who are even truly continent [who even, according to bodily purity, really maintain their chastity]. lastly, if they understand that celibacy is purity in the sense that it merits justification more than does marriage, we most emphatically contradict it. for we are justified neither on account of virginity nor on account of marriage, but freely for christ's sake, when we believe that for his sake god is propitious to us. here perhaps they will exclaim that, according to the manner of jovinian, marriage is made equal to virginity. but, on account of such clamors we shall not reject the truth concerning the righteousness of faith, which we have explained above. nevertheless we do not make virginity and marriage equal. for just as one gift surpasses another, as prophecy surpasses eloquence, the science of military affairs surpasses agriculture, and eloquence surpasses architecture, so virginity is a more excellent gift than marriage. and nevertheless, just as an orator is not more righteous before god because of his eloquence than an architect because of his skill in architecture, so a virgin does not merit justification by virginity more than a married person merits it by conjugal duties but each one ought faithfully to serve in his own gift, and to believe that for christ's sake he receives the remission of sins and by faith is accounted righteous before god. neither does christ or paul praise virginity because it justifies, but because it is freer and less distracted with domestic occupations, in praying, teaching, [writing,] serving. for this reason paul says, cor. , : he that is unmarried careth for the things which belong to the lord. virginity, therefore, is praised on account of meditation and study. thus christ does not simply praise those who make themselves eunuchs, but adds, for the kingdom of heaven's sake, i.e., that they may have leisure to learn or teach the gospel; for he does not say that virginity merits the remission of sins or salvation. to the examples of the levitical priests we have replied that they do not establish the duty of imposing perpetual celibacy upon the priests. furthermore, the levitical impurities are not to be transferred to us. [the law of moses, with the ceremonial statutes concerning what is clean or unclean, do not at all concern us christians.] then intercourse contrary to the law was an impurity. now it is not impurity, because paul says, titus , : unto the pure all things are pure. for the gospel frees us from these levitical impurities [from all the ceremonies of moses, and not alone from the laws concerning uncleanness]. and if any one defends the law of celibacy with the design to burden consciences by these levitical observances, we must strive against this, just as the apostles in acts , sqq. strove against those who required circumcision and endeavored to impose the law of moses upon christians. yet, in the mean while, good men will know how to control the use of marriage, especially when they are occupied with public offices, which often, indeed, give good men so much labor as to expel all domestic thoughts from their minds. [for to be burdened with great affairs and transactions, which concern commonwealths and nations, governments and churches, is a good remedy to keep the old adam from lustfulness.] good men know also this, that paul, thess. , , commands that every one possess his vessel in sanctification [and honor, not in the lust of concupiscence]. they know likewise that they must sometimes retire, in order that there may be leisure for prayer, but paul does not wish this to be perpetual, cor. , . now such continence is easy to those who are good and occupied. but this great crowd of unemployed priests which is in the fraternities cannot afford, in this voluptuousness, even this levitical continence, as the facts show. [on the other hand, what sort of chastity can there be among so many thousands of monks and priests who live without worry in all manner of delights, being idle and full, and, moreover, have not the word of god, do not learn it, and have no regard for it. such conditions bring on all manner of inchastity. such people can observe neither levitical nor perpetual chastity.] and the lines are well known: the boy accustomed to pursue a slothful life hates those who are busy. many heretics understanding the law of moses incorrectly have treated marriage with contempt, for whom, nevertheless, celibacy has gained extraordinary admiration. and epiphanius complains that, by this commendation especially, the encratites captured the minds of the unwary. they abstained from wine even in the lord's supper; they abstained from the flesh of all animals, in which they surpassed the dominican brethren who live upon fish. they abstained also from marriage; and just this gained the chief admiration. these works, these services, they thought, merited grace more than the use of wine and flesh, and than marriage, which seemed to be a profane and unclean matter, and which scarcely could please god, even though it were not altogether condemned. paul to the colossians, , , greatly disapproves these angelic forms of worship. for when men believe that they are pure and righteous on account of such hypocrisy, they suppress the knowledge of christ, and suppress also the knowledge of god's gifts and commandments. for god wishes us to use his gifts in a godly way. and we might mention examples where certain godly consciences were greatly disturbed on account of the lawful use of marriage. this evil was derived from the opinions of monks superstitiously praising celibacy [and proclaiming the married estate as a life that would be a great obstacle to salvation, and full of sins]. nevertheless we do not find fault with temperance or continence, but we have said above that exercises and mortifications of the body are necessary. we indeed deny that confidence should be placed in certain observances, as though they made righteous. and epiphanies has elegantly said that these observances ought to be praised dia tehn egkrateian kai dia tehn politeian, i.e., for restraining the body or on account of public morals; just as certain rites were instituted for instructing the ignorant, and not as services that justify. but it is not through superstition that our adversaries require celibacy, for they know that chastity is not ordinarily rendered [that at rome, also in all their monasteries, there is nothing but undisguised, unconcealed inchastity. nor do they seriously intend to lead chaste lives, but knowingly practise hypocrisy before the people]. but they feign superstitious opinions, so as to delude the ignorant. they are therefore more worthy of hatred than the encratites, who seem to have erred by show of religion; these sardanapali [epicureans] designedly misuse the pretext of religion. sixthly. although we have so many reasons for disapproving the law of perpetual celibacy, yet, besides these, dangers to souls and public scandals also are added, which even, though the law were not unjust, ought to deter good men from approving such a burden as has destroyed innumerable souls. for a long time all good men [their own bishops and canons] have complained of this burden, either on their own account, or on account of others whom they saw to be in danger. but no popes give ear to these complaints. neither is it doubtful how greatly injurious to public morals this law is, and what vices and shameful lusts it has produced. the roman satires are extant. in these rome still recognizes and reads its own morals. thus god avenges the contempt of his own gift and ordinance in those who prohibit marriage. but since the custom in regard to other laws was that they should be changed if manifest utility would advise it, why is the same not done with respect to this law, in which so many weighty reasons concur, especially in these last times, why a change ought to be made? nature is growing old and is gradually becoming weaker, and vices are increasing; wherefore the remedies divinely given should have been employed. we see what vice it was which god denounced before the flood, what he denounced before the burning of the five cities. similar vices have preceded the destruction of many other cities, as of sybaris and rome. and in these there has been presented an image of the times which will be next to the end of things. accordingly, at this time, marriage ought to have been especially defended by the most severe laws and warning examples, and men ought to have been invited to marriage. this duty pertains to the magistrates, who ought to maintain public discipline. [god has now so blinded the world that adultery and fornication are permitted almost without punishment, on the contrary, punishment is inflicted on account of marriage. is not this terrible to hear?] meanwhile the teachers of the gospel should do both, they should exhort incontinent men to marriage, and should exhort others not to despise the gift of continence. the popes daily dispense and daily change other laws which are most excellent, yet, in regard to this one law of celibacy, they are as iron and inexorable, although, indeed, it is manifest that this is simply of human right. and they are now making this law more grievous in many ways. the canon bids them suspend priests, these rather unfriendly interpreters suspend them not from office, but from trees. they cruelly kill many men for nothing but marriage. [it is to be feared therefore, that the blood of abel will cry to heaven so loudly as not to be endured, and that we shall have to tremble like cain.] and these very parricides show that this law is a doctrine of demons. for since the devil is a murderer, he defends his law by these parricides. we know that there is some offense in regard to schism, because we seem to have separated from those who are thought to be regular bishops. but our consciences are very secure, since we know that, though we most earnestly desire to establish harmony, we cannot please the adversaries unless we cast away manifest truth, and then agree with these very men in being willing to defend this unjust law, to dissolve marriages that have been contracted, to put to death priests if they do not obey, to drive poor women and fatherless children into exile. but since it is well established that these conditions are displeasing to god, we can in no way grieve that we have no alliance with the multitude of murderers among the adversaries. we have explained the reasons why we cannot assent with a good conscience to the adversaries when they defend the pontifical law concerning perpetual celibacy, because it conflicts with divine and natural law and is at variance with the canons themselves, and is superstitious and full of danger, and, lastly, because the whole affair is insincere. for the law is enacted not for the sake of religion [not for holiness' sake, or because they do not know better; they know very well that everybody is well acquainted with the condition of the great cloisters, which we are able to name], but for the sake of dominion, and this is wickedly given the pretext of religion. neither can anything be produced by sane men against these most firmly established reasons. the gospel allows marriage to those to whom it is necessary. nevertheless, it does not compel those to marry who can be continent, provided they be truly continent. we hold that this liberty should also be conceded to the priests, nor do we wish to compel any one by force to celibacy, nor to dissolve marriages that have been contracted. we have also indicated incidentally, while we have recounted our arguments, how the adversaries cavil at several of these; and we have explained away these false accusations. now we shall relate as briefly as possible with what important reasons they defend the law. first, they say that it has been revealed by god. you see the extreme impudence of these sorry fellows. they dare to affirm that the law of perpetual celibacy has been divinely revealed, although it is contrary to manifest testimonies of scripture, which command that to avoid fornication each one should have his own wife, cor. , ; which likewise forbid to dissolve marriages that have been contracted; cf. matt. , ; , ; cor. , . [what can the knaves say in reply? and how dare they wantonly and shamelessly misapply the great, most holy name of the divine majesty?] paul reminds us what an author such a law was to have when he calls it a doctrine of demons, tim. , . and the fruits show their author, namely, so many monstrous lusts and so many murders which are now committed under the pretext of that law [as can be seen at rome]. the second argument of the adversaries is that the priests ought to be pure, according to is. , : be ye clean that bear the vessels of the lord. and they cite many things to this effect. this reason which they display we have above removed as especially specious. for we have said that virginity without faith is not purity before god, and marriage, on account of faith, is pure, according to titus , : unto the pure all things are pure. we have said also this, that outward purity and the ceremonies of the law are not to be transferred hither, because the gospel requires purity of heart, and does not require the ceremonies of the law. and it may occur that the heart of a husband, as of abraham or jacob, who were polygamists, is purer and burns less with lusts than that of many virgins who are even truly continent. but what isaiah says: be ye clean that bear the vessels of the lord, ought to be understood as referring to cleanness of heart and to the entire repentance. besides, the saints will know in the exercise of marriage how far it is profitable to restrain its use, and as paul says, thess. , , to possess his vessel in sanctification. lastly, since marriage is pure, it is rightly said to those who are not continent in celibacy that they should marry wives in order to be pure. thus the same law: be ye clean that bear the vessels of the lord, commands that impure celibates become pure husbands [impure unmarried priests become pure married priests]. the third argument is horrible, namely, that the marriage of priests is the heresy of jovinian. fine-sounding words! [pity on our poor souls, dear sirs; proceed gently!] this is a new crime, that marriage [which god instituted in paradise] is a heresy! [in that case all the world would be children of heretics.] in the time of jovinian the world did not as yet know the law concerning perpetual celibacy. [this our adversaries know very well.] therefore it is an impudent falsehood that the marriage of priests is the heresy of jovinian, or that such marriage was then condemned by the church. in such passages we can see what design the adversaries had in writing the _confutation_. they judged that the ignorant would be thus most easily excited, if they would frequently hear the reproach of heresy, if they pretend that our cause had been dispatched and condemned by many previous decisions of the church. thus they frequently cite falsely the judgment of the church. because they are not ignorant of this, they were unwilling to exhibit to us a copy of their apology, lest this falsehood and these reproaches might be exposed. our opinion, however, as regards the case of jovinian, concerning the comparison of virginity and marriage, we have expressed above. for we do not make marriage and virginity equal, although neither virginity nor marriage merits justification. by such false arguments they defend a law that is godless and destructive to good morals. by such reasons they set the minds of princes firmly against god's judgment [the princes and bishops who believe this teaching will see whether their reasons will endure the test when the hour of death arrives], in which god will call them to account as to why they have dissolved marriages, and why they have tortured [flogged and impaled] and killed priests [regardless of the cries, wails, and tears of so many widows and orphans]. for do not doubt but that, as the blood of dead abel cried out, gen. , , so the blood of many good men against whom they have unjustly raged, will also cry out. and god will avenge this cruelty; there you will discover how empty are these reasons of the adversaries, and you will perceive that in god's judgment no calumnies against god's word remain standing, as isaiah says, , : all flesh is grass, and all the goodliness thereof is as the flower of the field [that their arguments are straw and hay, and god a consuming fire, before whom nothing but god's word can abide, pet. , ]. whatever may happen, our princes will be able to console themselves with the consciousness of right counsels, because even though the priests would have done wrong in contracting marriages, yet this disruption of marriages, these proscriptions, and this cruelty are manifestly contrary to the will and word of god. neither does novelty or dissent delight our princes, but especially in a matter that is not doubtful more regard had to be paid to the word of god than to all other things. part article xxiv (xii): _of the mass._ at the outset we must again make the preliminary statement that we do not abolish the mass, but religiously maintain and defend it. for among us masses are celebrated every lord's day and on the other festivals, in which the sacrament is offered to those who wish to use it, after they have been examined and absolved. and the usual public ceremonies are observed, the series of lessons of prayers, vestments, and other like things. the adversaries have a long declamation concerning the use of the latin language in the mass, in which they absurdly trifle as to how it profits [what a great merit is achieved by] an unlearned hearer to hear in the faith of the church a mass which he does not understand. they evidently imagine that the mere work of hearing is a service, that it profits without being understood. we are unwilling to malignantly pursue these things, but we leave them to the judgment of the reader. we mention them only for the purpose of stating in passing, that also among us the latin lessons and prayers are retained. since ceremonies, however, ought to be observed both to teach men scripture, and that those admonished by the word may conceive faith and fear [of god, and obtain comfort] and thus also may pray (for these are the designs of ceremonies ), we retain the latin language on account of those who are learning and understand latin, and we mingle with it german hymns, in order that the people also may have something to learn, and by which faith and fear may be called forth. this custom has always existed in the churches. for although some more frequently, and others more rarely, introduced german hymns, nevertheless the people almost everywhere sang something in their own tongue. [therefore, this is not such a new departure.] it has, however, nowhere been written or represented that the act of hearing lessons not understood profits men, or that ceremonies profit, not because they teach or admonish, but _ex opere operato_, because they are thus performed or are looked upon. away with such pharisaic opinions! [ye sophists ought to be heartily ashamed of such dreams!] the fact that we hold only public or common mass [at which the people also commune, not private mass] is no offense against the church catholic. for in the greek churches even to-day private masses are not held, but there is only a public mass, and that on the lord's day and festivals. in the monasteries daily mass is held, but this is only public. these are the traces of former customs. for nowhere do the ancient writers before gregory make mention of private masses. we now omit noticing the nature of their origin. it is evident that after the mendicant monks began to prevail, from most false opinions and on account of gain they were so increased that all good men for a long time desired some limit to this thing. although st. francis wished to provide aright for this matter, as he decided that each fraternity should be content with a single common mass daily, afterwards this was changed, either by superstition or for the sake of gain. thus, where it is of advantage, they themselves change the institutions of the fathers; and afterwards they cite against us the authority of the fathers. epiphanius writes that in asia the communion was celebrated three times a week, and that there were no daily masses. and indeed he says that this custom was handed down from the apostles. for he speaks thus: assemblies for communion were appointed by the apostles to be held on the fourth day, on sabbath eve, and the lord's day. moreover, although the adversaries collect many testimonies on this topic to prove that the mass is a sacrifice, yet this great tumult of words will be quieted when the single reply is advanced that this line of authorities, reasons and testimonies, however long, does not prove that the mass confers grace er opere operato, or that, when applied on behalf of others, it merits for them the remission of venial and mortal sins, of guilt and punishment. this one reply overthrows all objections of the adversaries, not only in this _confutation_, but in all writings which they have published concerning the mass. and this is the issue [the principal question] of the case of which our readers are to be admonished, as aeschines admonished the judges that just as boxers contend with one another for their position, so they should strive with their adversary concerning the controverted point, and not permit him to wander beyond the case. in the same manner our adversaries ought to be here compelled to speak on the subject presented. and when the controverted point has been thoroughly understood, a decision concerning the arguments on both sides will be very easy. for in our confession we have shown that we hold that the lord's supper does not confer _grace ex opere operato_, and that, when applied on behalf of others, alive or dead, it does not merit for them _ex opere operato_ the remission of sins, of guilt or of punishment. and of this position a clear and firm proof exists in that it is impossible to obtain the remission of our sins on account of our own work _ex opere operato_ [even when there is not a good thought in the heart], but the terrors of sin and death must be overcome by faith when we comfort our hearts with the knowledge of christ, and believe that for christ's sake we are forgiven, and that the merits and righteousness of christ are granted us, rom. , : being justified by faith, we have peace. these things are so sure and so firm that they can stand against all the gates of hell. if we are to say only as much as is necessary, the case has already been stated. for no sane man can approve that pharisaic and heathen opinion concerning the _opus operatum_. and nevertheless this opinion inheres in the people, and has increased infinitely the number of masses. for masses are purchased to appease god's wrath, and by this work they wish to obtain the remission of guilt and of punishment; they wish to procure whatever is necessary in every kind of life [health riches, prosperity, and success in business]. they wish even to liberate the dead. monks and sophists have taught this pharisaic opinion in the church. but although our case has already been stated, yet, because the adversaries foolishly pervert many passages of scripture to the defense of their errors, we shall add a few things on this topic. in the _confutation_ they have said many things concerning "sacrifice," although in our confession we purposely avoided this term on account of its ambiguity. we have set forth what those persons whose abuses we condemn now understand as a sacrifice. now, in order to explain the passages of scripture that have been wickedly perverted, it is necessary in the beginning to set forth what a sacrifice is. already for an entire period of ten years the adversaries have published almost infinite volumes concerning sacrifice, and yet not one of them thus far has given a definition of sacrifice. they only seize upon the name "sacrifices" either from the scriptures or the fathers [and where they find it in the concordances of the bible apply it here, whether it fits or not]. afterward they append their own dreams, as though indeed a sacrifice signifies whatever pleases them. part _what a sacrifice is, and what are the species of sacrifice._ [now, lest we plunge blindly into this business, we must indicate, in the first place, a distinction as to what is, and what is not, a sacrifice. to know this is expedient and good for all christians.] socrates, in the phaedrus of plato, says that he is especially fond of divisions, because without these nothing can either be explained or understood in speaking, and if he discovers any one skilful in making divisions, he says that he attends and follows his footsteps as those of a god. and he instructs the one dividing to separate the members in their very joints, lest, like an unskilful cook, he break to pieces some member. but the adversaries wonderfully despise these precepts, and, according to plato, are truly _kakoi mageiroi_ (poor butchers), since they break the members of "sacrifice," as can be understood when we have enumerated the species of sacrifice. theologians are rightly accustomed to distinguish between a sacrament and a sacrifice. therefore let the genus comprehending both of these be either a ceremony or a sacred work. a sacrament is a ceremony or work in which god presents to us that which the promise annexed to the ceremony offers; as baptism is a work, not which we offer to god but in which god baptizes us, i.e., a minister in the place of god; and god here offers and presents the remission of sins, etc., according to the promise, mark , : he that believeth and is baptized shall be saved. a sacrifice, on the contrary, is a ceremony or work which we render god in order to afford him honor. moreover, the proximate species of sacrifice are two, and there are no more. one is the propitiatory sacrifice, i.e., a work which makes satisfaction for guilt and punishment, i.e., one that reconciles god, or appeases god's wrath, or which merits the remission of sins for others. the other species is the eucharistic sacrifice, which does not merit the remission of sins or reconciliation, but is rendered by those who have been reconciled, in order that we may give thanks or return gratitude for the remission of sins that has been received, or for other benefits received. these two species of sacrifice we ought especially to have in view and placed before the eyes in this controversy, as well as in many other discussions; and especial care must be taken lest they be confounded. but if the limits of this book would suffer it, we would add the reasons for this division. for it has many testimonies in the epistle to the hebrews and elsewhere. and all levitical sacrifices can be referred to these members as to their own homes [genera]. for in the law certain sacrifices were named propitiatory on account of their signification or similitude; not because they merited the remission of sins before god, but because they merited the remission of sins according to the righteousness of the law, in order that those for whom they were made might not be excluded from that commonwealth [from the people of israel]. therefore they were called sin-offerings and burnt offerings for a trespass. whereas the eucharistic sacrifices were the oblation, the drink-offering, thank-offerings, first-fruits, tithes. [thus there have been in the law emblems of the true sacrifice.] but in fact there has been only one propitiatory sacrifice in the world, namely, the death of christ, as the epistle to the hebrews teaches, which says, , : it is not possible that the blood of bulls and of goats should take away sins. and a little after, of the [obedience and] will of christ, v. : by the which will we are sanctified by the offering of the body of jesus christ once for all. and isaiah interprets the law, in order that we may know that the death of christ is truly a satisfaction for our sins, or expiation, and that the ceremonies of the law are not, wherefore he says, , : when thou shalt make his soul an offering for sin, he will see his seed, etc. for the word employed here, _'shm_, signifies a victim for transgression; which signified in the law that a certain victim was to come to make satisfaction for our sins and reconcile god in order that men might know that god wishes to be reconciled to us, not on account of our own righteousnesses, but on account of the merits of another, namely, of christ. paul interprets the same word _'shm_ as sin, rom. , : for sin (god) condemned sin, i.e., he punished sin for sin, i.e., by a victim for sin. the significance of the word can be the more easily understood from the customs of the heathen, which, we see, have been received from the misunderstood expressions of the fathers. the latins called a victim that which in great calamities, where god seemed to be especially enraged, was offered to appease god's wrath, a _piaculum_; and they sometimes sacrificed human victims, perhaps because they had heard that a human victim would appease god for the entire human race. the greeks sometimes called them _katharmata_ and sometimes _peripsehmata_. isaiah and paul, therefore, mean that christ became a victim i.e., an expiation, that by his merits, and not by our own, god might be reconciled. therefore let this remain established in the case namely, that the death of christ alone is truly a propitiatory sacrifice. for the levitical propitiatory sacrifices were so called only to signify a future expiation. on account of a certain resemblance, therefore, they were satisfactions redeeming the righteousness of the law, lest those persons who sinned should be excluded from the commonwealth. but after the revelation of the gospel [and after the true sacrifice has been accomplished] they had to cease, and because they had to cease in the revelation of the gospel, they were not truly propitiations, since the gospel was promised for this very reason, namely, to set forth a propitiation. now the rest are eucharistic sacrifices which are called sacrifices of praise, lev. , f.; , f.; ps. , f., namely, the preaching of the gospel, faith, prayer, thanksgiving, confession, the afflictions of saints yea, all good works of saints. these sacrifices are not satisfactions for those making them, or applicable on behalf of others, so as to merit for these, ex opere operato, the remission of sins or reconciliation. for they are made by those who have been reconciled. and such are the sacrifices of the new testament, as peter teaches, . ep. , : an holy priesthood, to offer up spiritual sacrifices. spiritual sacrifices, however, are contrasted not only with those of cattle, but even with human works offered _ex opere operato_, because spiritual refers to the movements of the holy ghost in us. paul teaches the same thing rom. , : present your bodies a living sacrifice, holy, acceptable, which is your reasonable service. reasonable service signifies, however, a service in which god is known and apprehended by the mind, as happens in the movements of fear and trust towards god. therefore it is opposed not only to the levitical service, in which cattle are slain, but also to a service in which a work is imagined to be offered _ex opere operato_. the epistle to the hebrews, , , teaches the same thing: by him, therefore, let us offer the sacrifice of praise to god continually; and he adds the interpretation, that is, the fruit of our lips, giving thanks to his name. he bids us offer praises, i.e., prayer, thanksgiving, confession, and the like. these avail not _ex opere operato_, but on account of faith. this is taught by the clause: by him let us offer, i.e., by faith in christ. in short, the worship of the new testament is spiritual, i.e., it is the righteousness of faith in the heart and the fruits of faith. it accordingly abolishes the levitical services. [in the new testament no offering avails _ex opere operato, sine bono motu utentis_, i.e. on account of the work, without a good thought in the heart.] and christ says, john , . : true worshipers shall worship the father in spirit and in truth, for the father seeketh such to worship him. god is a spirit; and they that worship him must worship him in spirit and in truth [that is from the heart, with heartfelt fear and cordial faith]. this passage clearly condemns [as absolutely devilish, pharisaical, and antichristian] opinions concerning sacrifices which they imagine, avail _ex opere operato_, and teaches that men ought to worship in spirit i.e., with the dispositions of the heart and by faith. [the jews also did not understand their ceremonies aright, and imagined that they were righteous before god when they had wrought works _ex opere operato_. against this the prophets contend with the greatest earnestness.] accordingly, the prophets also in the old testament condemn the opinion of the people concerning the opus operatum and teach the righteousness and sacrifices of the spirit. jer. , . : for i spake not unto your fathers, nor commanded them, in the day that i brought them out of the land of egypt, concerning burnt offerings or sacrifices; but this thing commanded i them, saying, obey my voice, and i will be your god, etc. how do we suppose that the jews received this arraignment, which seems to conflict openly with moses? for it was evident that god had given the fathers commands concerning burnt offerings and victims. but jeremiah condemns the opinion concerning sacrifices which god had not delivered namely, that these services should please him _ex opere operato_. but he adds concerning faith that god had commanded this: hear me, i.e., believe me that i am your god; that i wish to become thus known when i pity and aid; neither have i need of your victims; believe that i wish to be god the justifier and savior, not on account of works, but on account of my word and promise, truly and from the heart seek and expect aid from me. ps. , . , which rejects the victims and requires prayer, also condemns the opinion concerning the opus operatum: will i eat the flesh of bulls? etc. (call upon me in the day of trouble; i will deliver thee, and thou shalt glorify me. the psalmist testifies that this is true service, that this is true honor, if we call upon him from the heart. likewise ps. , : sacrifice and offering thou didst not desire; mine ears hast thou opened, i.e., thou hast offered to me thy word that i might hear it, and thou dost require that i believe thy word and the promises, that thou truly desirest to pity, to bring aid, etc. likewise ps. , . : thou delightest not in burnt offering. the sacrifices of god are a broken spirit; a broken and a contrite heart, o god, thou wilt not despise. likewise ps. , : offer the sacrifices of righteousness, and put your trust [hope, v.] in the lord. he bids us hope, and says that this is a righteous sacrifice, signifying that other sacrifices are not true and righteous sacrifices. and ps. , : i will offer to thee the sacrifices of thanksgiving, and will call upon the name of the lord they call invocation a sacrifice of thanksgiving. but scripture is full of such testimonies as teach that sacrifices _ex opere operato_ do not reconcile god. accordingly the new testament, since levitical services have been abrogated, teaches that new and pure sacrifices will be made, namely, faith, prayer, thanksgiving, confession, and the preaching of the gospel, afflictions on account of the gospel, and the like. and of these sacrifices malachi speaks, , : from the rising of the sun even unto the going down of the same my name shall be great among the gentiles; and in every place incense shall be offered unto my name and a pure offering. the adversaries perversely apply this passage to the mass, and quote the authority of the fathers. a reply, however, is easy, for even if it spoke most particularly of the mass, it would not follow that the mass justifies _ex opere operato_, or that when applied to others, it merits the remission of sins, etc. the prophet says nothing of those things which the monks and sophists impudently fabricate. besides, the very words of the prophet express his meaning. for they first say this, namely, that the name of the lord will be great. this is accomplished by the preaching of the gospel. for through this the name of christ is made known, and the mercy of the father, promised in christ is recognized. the preaching of the gospel produces faith in those who receive the gospel. they call upon god, they give thanks to god, they bear afflictions for their confession, they produce good works for the glory of christ. thus the name of the lord becomes great among the gentiles. therefore incense and a pure offering signify not a ceremony _ex opere operato_ [not the ceremony of the mass alone], but all those sacrifices through which the name of the lord becomes great, namely, faith, invocation, the preaching of the gospel, confession, etc. and if any one would have this term embrace the ceremony [of the mass], we readily concede it, provided he neither understands the ceremony alone, nor teaches that the ceremony profits _ex opere operato_. for just as among the sacrifices of praise, i.e., among the praises of god, we include the preaching of the word so the reception itself of the lord's supper can be praise or thanksgiving, but it does not justify _ex opere operato_; neither is it to be applied to others so as to merit for them the remission of sins. but after a while we shall explain how even a ceremony is a sacrifice. yet, as malachi speaks of all the services of the new testament, and not only of the lord's supper; likewise, as he does not favor the pharisaic opinion of the _opus operatum_, he is not against us, but rather aids us. for he requires services of the heart, through which the name of the lord becomes truly great. another passage also is cited from malachi , : and he shall purify the sons of levi, and purge them as gold and silver, that they may offer unto the lord an offering of righteousness. this passage clearly requires the sacrifices of the righteous, and hence does not favor the opinion concerning the _opus operatum_. but the sacrifices of the sons of levi i.e., of those teaching in the new testament, are the preaching of the gospel, and the good fruits of preaching, as paul says, rom. , : ministering the gospel of god, that the offering up of the gentiles might be acceptable, being sanctified by the holy ghost, i.e., that the gentiles might be offerings acceptable to god by faith, etc. for in the law the slaying of victims signified both the death of christ and the preaching of the gospel, by which this oldness of flesh should be mortified, and the new and eternal life be begun in us. but the adversaries everywhere perversely apply the name sacrifice to the ceremony alone. they omit the preaching of the gospel, faith, prayer, and similar things, although the ceremony has been established on account of these, and the new testament ought to have sacrifices of the heart, and not ceremonials for sin that are to be performed after the manner of the levitical priesthood. they cite also the daily sacrifice (cf. ex. , f.; dan. , ll f., , ), that, just as in the law there was a daily sacrifice, so the mass ought to be a daily sacrifice of the new testament. the adversaries have managed well if we permit ourselves to be overcome by allegories. it is evident, however, that allegories do not produce firm proofs [that in matters so highly important before god we must have a sure and clear word of god, and not introduce by force obscure and foreign passages, such uncertain explanations do not stand the test of god's judgment]. although we indeed readily suffer the mass to be understood as a daily sacrifice, provided that the entire mass be understood, i.e., the ceremony with the preaching of the gospel, faith, invocation, and thanksgiving. for these joined together are a daily sacrifice of the new testament, because the ceremony [of the mass, or the lord's supper] was instituted on account of these things, neither is it to be separated from these. paul says accordingly, cor. , : as often as ye eat this bread and drink this cup, ye do show the lord's death till he come. but it in no way follows from this levitical type that a ceremony justifying _ex opere operato_ is necessary, or ought to be applied on behalf of others, that it may merit for them the remission of sins. and the type aptly represents not only the ceremony, but also the preaching of the gospel. in num. , f. three parts of that daily sacrifice are represented, the burning of the lamb, the libation, and the oblation of wheat flour. the law had pictures or shadows of future things. accordingly, in this spectacle christ and the entire worship of the new testament are portrayed. the burning of the lamb signifies the death of christ. the libation signifies that everywhere in the entire world, by the preaching of the gospel, believers are sprinkled with the blood of that lamb, i.e., sanctified, as peter says, . ep. , : through sanctification of the spirit, unto obedience and sprinkling of the blood of jesus christ. the oblation of wheat flour signifies faith, prayer, and thanksgiving in hearts. as, therefore, in the old testament, the shadow is perceived, so in the new the thing signified should be sought, and not another type, as sufficient for a sacrifice. therefore, although a ceremony is a memorial of christ's death, nevertheless it alone is not the daily sacrifice; but the memory itself is the daily sacrifice, i.e., preaching and faith, which truly believes that, by the death of christ, god has been reconciled. a libation is required, i.e., the effect of preaching, in order that, being sprinkled by the gospel with the blood of christ, we may be sanctified, as those put to death and made alive. oblations also are required, i.e., thanksgiving, confessions, and afflictions. thus the pharisaic opinion of the _opus operatum_ being cast aside, let us understand that spiritual worship and a daily sacrifice of the heart are signified, because in the new testament the substance of good things should be sought for [as paul says: in the old testament is the shadow of things to come but the body and the truth is in christ], i.e., the holy ghost, mortification, and quickening. from these things it is sufficiently apparent that the type of the daily sacrifice testifies nothing against us, but rather for us, because we seek for all the parts signified by the daily sacrifice. [we have clearly shown all the parts that belonged to the daily sacrifice in the law of moses, that it must mean a true cordial offering, not an _opus operatum_.] the adversaries falsely imagine that the ceremony alone is signified, and not also the preaching of the gospel, mortification, and quickening of heart, etc. [which is the best part of the mass, whether they call it a sacrifice or anything else]. now, therefore, good men will be able to judge readily that the complaint against us that we abolish the daily sacrifice is most false. experience shows what sort of antiochi they are who hold power in the church; who under the pretext of religion assume to themselves the kingdom of the world, and who rule without concern for religion and the teaching of the gospel; who wage war like kings of the world, and have instituted new services in the church. for in the mass the adversaries retain only the ceremony, and publicly apply this to sacrilegious gain. afterward they feign that this work, as applied on behalf of others, merits for them grace and all good things. in their sermons they do not teach the gospel, they do not console consciences they do not show that sins are freely remitted for christ's sake, but they set forth the worship of saints, human satisfactions, human traditions, and by these they affirm that men are justified before god. and although some of these traditions are manifestly godless, nevertheless they defend them by violence. if any preachers wish to be regarded more learned, they treat of philosophical questions, which neither the people nor even those who propose them understand. lastly, those who are more tolerable teach the law, and say nothing concerning the righteousness of faith. the adversaries in the _confutation_ make a great ado concerning the desolation of churches, namely, that the altars stand unadorned, without candles and without images. these trifles they regard as ornaments to churches. [although it is not true that we abolish all such outward ornaments; yet, even if it were so, daniel is not speaking of such things as are altogether external and do not belong to the christian church.] it is a far different desolation which daniel means, , ; , , namely, ignorance of the gospel. for the people, overwhelmed by the multitude and variety of traditions and opinions, were in no way able to embrace the sum of christian doctrine. [for the adversaries preach mostly of human ordinances, whereby consciences are led from christ to confidence in their own works.] for who of the people ever understood the doctrine of repentance of which the adversaries treat? and yet this is the chief topic of christian doctrine. consciences were tormented by the enumeration of offenses and by satisfactions. of faith by which we freely receive the remission of sins, no mention whatever was made by the adversaries. concerning the exercises of faith struggling with despair, and the free remission of sins for christ's sake, all the books and all the sermons of the adversaries were silent [worse than worthless, and, moreover, caused untold damage]. to these, the horrible profanation of the masses and many other godless services in the churches were added. this is the desolation which daniel describes. on the contrary, by the favor of god, the priests among us attend to the ministry of the word, teach the gospel concerning the blessings of christ, and show that the remission of sins occurs freely for christ's sake. this doctrine brings sure consolation to consciences. the doctrine of [the ten commandments and] good works which god commands is also added. the worth and use of the sacraments are declared. but if the use of the sacrament would be the daily sacrifice, nevertheless we would retain it rather than the adversaries, because with them priests hired for pay use the sacrament. with us there is a more frequent and more conscientious use. for the people use it, but after having first been instructed and examined. for men are taught concerning the true use of the sacrament that it was instituted for the purpose of being a seal and testimony of the free remission of sins, and that, accordingly, it ought to admonish alarmed consciences to be truly confident and believe that their sins are freely remitted. since, therefore, we retain both the preaching of the gospel and the lawful use of the sacrament, the daily sacrifice remains with us. and if we must speak of the outward appearance, attendance upon church is better among us than among the adversaries. for the audiences are held by useful and clear sermons. but neither the people nor the teachers have ever understood the doctrine of the adversaries. [there is nothing that so attaches people to the church as good preaching. but our adversaries preach their people out of the churches; for they teach nothing of the necessary parts of christian doctrine; they narrate the legends of saints and other fables.] and the true adornment of the churches is godly, useful, and clear doctrine, the devout use of the sacraments, ardent prayer, and the like. candles, golden vessels [tapers, altar-cloths, images], and similar adornments are becoming, but they are not the adornment that properly belongs to the church. but if the adversaries make worship consist in such matters, and not in the preaching of the gospel, in faith, and the conflicts of faith they are to be numbered among those whom daniel describes as worshiping their god with gold and silver, dan. , . they quote also from the epistle to the hebrews, , : every high priest taken from among men is ordained for men in things pertaining to god that he may offer both gifts and sacrifices for sins. hence they conclude that, since in the new testament there are high priests and priests, it follows that there is also a sacrifice for sins. this passage particularly makes an impression on the unlearned, especially when the pomp of the priesthood [the garments of aaron, since in the old testament there were many ornaments of gold, silver, and purple] and the sacrifices of the old testament are spread before the eyes. this resemblance deceives the ignorant, so that they judge that, according to the same manner, a ceremonial sacrifice ought to exist among us, which should be applied on behalf of the sins of others, just as in the old testament. neither is the service of the masses and the rest of the polity of the pope anything else than false zeal in behalf of the misunderstood levitical polity. [they have not understood that the new testament is occupied with other matters, and that, if such ceremonies are used for the training of the young, a limit must be fixed for them.] and although our belief has its chief testimonies in the epistle to the hebrews, nevertheless the adversaries distort against us mutilated passages from this epistle, as in this very passage, where it is said that every high priest is ordained to offer sacrifices for sins. scripture itself immediately adds that christ is high priest, heb. , . . . the preceding words speak of the levitical priesthood, and signify that the levitical priesthood was an image of the priesthood of christ. for the levitical sacrifices for sins did not merit the remission of sins before god; they were only an image of the sacrifice of christ, which was to be the one propitiatory sacrifice, as we have said above. therefore the epistle is occupied to a great extent with the topic that the ancient priesthood and the ancient sacrifices were instituted not for the purpose of meriting the remission of sins before god or reconciliation, but only to signify the future sacrifice of christ alone. for in the old testament it was necessary for saints to be justified by faith derived from the promise of the remission of sins that was to be granted for christ's sake, just as saints are also justified in the new testament. from the beginning of the world it was necessary for all saints to believe that christ would be the promised offering and satisfaction for sins, as isaiah teaches, , : when thou shalt make his soul an offering for sin. since, therefore, in the old testament, sacrifices did not merit reconciliation, unless by a figure (for they merited civil reconciliation), but signified the coming sacrifice, it follows that christ is the only sacrifice applied on behalf of the sins of others. therefore, in the new testament no sacrifice is left to be applied for the sins of others, except the one sacrifice of christ upon the cross. they altogether err who imagine that levitical sacrifices merited the remission of sins before god, and, by this example in addition to the death of christ, require in the new testament sacrifices that are to be applied on behalf of others. this imagination absolutely destroys the merit of christ's passion and the righteousness of faith, and corrupts the doctrine of the old and new testaments, and instead of christ makes for us other mediators and propitiators out of the priests and sacrificers, who daily sell their work in the churches. therefore, if any one would thus infer that in the new testament a priest is needed to make offering for sins, this must be conceded only of christ. and the entire epistle to the hebrews confirms this explanation. and if, in addition to the death of christ, we were to seek for any other satisfaction to be applied for the sins of others and to reconcile god, this would be nothing more than to make other mediators in addition to christ. again, as the priesthood of the new testament is the ministry of the spirit, as paul teaches cor. , , it, accordingly, has but the one sacrifice of christ, which is satisfactory and applied for the sins of others. besides it has no sacrifices like the levitical, which could be applied _ex opere operato_ on behalf of others, but it tenders to others the gospel and the sacraments, that by means of these they may conceive faith and the holy ghost and be mortified and quickened, because the ministry of the spirit conflicts with the application of an _opus operatum_. [for, unless there is personal faith and a life wrought by the holy spirit, the _opus operatum_ of another cannot render me godly nor save me.] for the ministry of the spirit is that through which the holy ghost is efficacious in hearts; and therefore this ministry is profitable to others, when it is efficacious in them, and regenerates and quickens them. this does not occur by the application _ex opere operato_ of the work of another on behalf of others. we have shown the reason why the mass does not justify _ex opere operato_, and why, when applied on behalf of others, it does not merit remission, because both conflict with the righteousness of faith. for it is impossible that remission of sins should occur, and the terrors of death and sin be overcome by any work or anything, except by faith in christ, according to rom. , : being justified by faith, we have peace. in addition, we have shown that the scriptures, which are cited against us, in no way favor the godless opinion of the adversaries concerning the opus operatum. all good men among all nations can judge this. therefore the error of thomas is to be rejected, who wrote: that the body of the lord, once offered on the cross for original debt, is continually offered for daily offenses on the altar in order that, in this, the church might have a service whereby to reconcile god to herself. the other common errors are also to be rejected, as, that the mass _ex opere operato_ confers grace upon one employing it; likewise that when applied for others, even for wicked persons, provided they do not interpose an obstacle, it merits for them the remission of sins, of guilt and punishment. all these things are false and godless, and lately invented by unlearned monks, and obscure the glory of christ's passion and the righteousness of faith. and from these errors infinite others sprang, as, that the masses avail when applied for many, just as much as when applied individually. the sophists have particular degrees of merit, just as money-changers have grades of weight for gold or silver. besides they sell the mass, as a price for obtaining what each one seeks: to merchants, that business may be prosperous; to hunters, that hunting may be successful, and infinite other things. lastly, they apply it also to the dead; by the application of the sacrament they liberate souls from the pains of purgatory; although without faith the mass is of service not even to the living. neither are the adversaries able to produce even one syllable from the scriptures in defense of these fables which they teach with great authority in the church, neither do they have the testimonies of the ancient church nor of the fathers. [therefore they are impious and blind people who knowingly despise and trample under foot the plain truth of god.] part _what the fathers thought concerning sacrifice._ and since we have explained the passages of scripture which are cited against us, we must reply also concerning the fathers. we are not ignorant that the mass is called by the fathers a sacrifice; but they do not mean that the mass confers grace _ex opere operato_, and that, when applied on behalf of others, it merits for them the remission of sins, of guilt and punishment. where are such monstrous stories to be found in the fathers? but they openly testify that they are speaking of thanksgiving. accordingly they call it a eucharist. we have said above, however, that a eucharistic sacrifice does not merit reconciliation, but is made by those who have been reconciled, just as afflictions do not merit reconciliation, but are eucharistic sacrifices when those who have been reconciled endure them. and this reply, in general, to the sayings of the fathers defends us sufficiently against the adversaries. for it is certain that these figments concerning the merit of the opus operatum are found nowhere in the fathers. but in order that the whole case may be the better understood, we also shall state those things concerning the use of the sacrament which actually harmonize with the fathers and scripture. part some clever men imagine that the lord's supper was instituted for two reasons. first, that it might be a mark and testimony of profession, just as a particular shape of hood is the sign of a particular profession. then they think that such a mark was especially pleasing to christ, namely, a feast to signify mutual union and friendship among christians, because banquets are signs of covenant and friendship. but this is a secular view; neither does it show the chief use of the things delivered by god; it speaks only of the exercise of love, which men, however profane and worldly, understand, it does not speak of faith, the nature of which few understand. the sacraments are signs of god's will toward us, and not merely signs of men among each other, and they are right in defining that sacraments in the new testament are signs of grace. and because in a sacrament there are two things, a sign and the word, the word, in the new testament, is the promise of grace added. the promise of the new testament is the promise of the remission of sins, as the text, luke , , says: this is my body, which is given for you. this cup is the new testament in my blood which is shed for many for the remission of sins. therefore the word offers the remission of sins. and a ceremony is, as it were, a picture or seal, as paul, rom. , , calls it, of the word, making known the promise. therefore, just as the promise is useless unless it is received by faith, so a ceremony is useless unless such faith is added as is truly confident that the remission of sins is here offered. and this faith encourages contrite minds. and just as the word has been given in order to excite this faith, so the sacrament has been instituted in order that the outward appearance meeting the eyes might move the heart to believe [and strengthen faith]. for through these, namely, through word and sacrament, the holy ghost works. and such use of the sacrament, in which faith quickens terrified hearts, is a service of the new testament, because the new testament requires spiritual dispositions, mortification and quickening. [for according to the new testament the highest service of god is rendered inwardly in the heart.] and for this use christ instituted it, since he commanded them thus to do in remembrance of him. for to remember christ is not the idle celebration of a show [not something that is accomplished only by some gestures and actions], or one instituted for the sake of example, as the memory of hercules or ulysses is celebrated in tragedies, but it is to remember the benefits of christ and receive them by faith so as to be quickened by them. psalm , . accordingly 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. for it signifies that the will and mercy of god should be discerned in the ceremony. but that faith which apprehends mercy quickens. and this is the principal use of the sacrament, in which it is apparent who are fit for the sacrament, namely, terrified consciences and how they ought to use it. the sacrifice [thank-offering or thanksgiving] also is added. for there are several ends for one object. after conscience encouraged by faith has perceived from what terrors it is freed, then indeed it fervently gives thanks for the benefit and passion of christ, and uses the ceremony itself to the praise of god, in order by this obedience to show its gratitude; and testifies that it holds in high esteem the gifts of god. thus the ceremony becomes a sacrifice of praise. and the fathers, indeed, speak of a twofold effect, of the comfort of consciences, and of thanksgiving, or praise. the former of these effects pertains to the nature [the right use] of the sacrament; the latter pertains to the sacrifice. of consolation ambrose says: go to him and be absolved, because he is the remission of sins. do you ask who he is? hear him when he says, john , : i am the bread of life; he that cometh to me shall never hunger; and he that believeth on me shall never thirst. this passage testifies that in the sacrament the remission of sins is offered; it also testifies that this ought to be received by faith. infinite testimonies to this effect are found in the fathers, all of which the adversaries pervert to the _opus operatum_, and to a work to be applied on behalf of others; although the fathers clearly require faith, and speak of the consolation belonging to every one, and not of the application. besides these, expressions are also found concerning thanksgiving, such as that most beautifully said by cyprian concerning those communing in a godly way. piety, says he, in thanksgiving the bestower of such abundant blessing, makes a distinction between what has been given and what has been forgiven, i.e., piety regards both what has been given and what has been forgiven, i.e., it compares the greatness of god's blessings and the greatness of our evils, sin and death, with each other, and gives thanks, etc. and hence the term eucharist arose in the church. nor indeed is the ceremony itself, the giving of thanks ex opere operato, to be applied on behalf of others, in order to merit for them the remission of sins, etc., in order to liberate the souls of the dead. these things conflict with the righteousness of faith, as though, without faith, a ceremony can profit either the one performing it or others. part _of the term mass._ the adversaries also refer us to philology. from the names of the mass they derive arguments which do not require a long discussion. for even though the mass be called a sacrifice, it does not follow that it must confer grace _ex opere operato_, or, when applied on behalf of others, merit for them the remission of sins, etc. _leitourgia_, they say, signifies a sacrifice, and the greeks call the mass liturgy. why do they here omit the old appellation synaxris, which shows that the mass was formerly the communion of many? but let us speak of the word liturgy. this word done not properly signify a sacrifice, but rather the public ministry, and agrees aptly with our belief, namely, that one minister who consecrates tenders the body and blood of the lord to the rest of the people, just as one minister who preaches tenders the gospel to the people, as paul says, cor. , : let a man so account of us as of the ministers of christ and stewards of the mysteries of god, i.e., of the gospel and the sacraments. and cor. , : we are ambassadors for christ as though god did beseech you by us; we pray you in christ's stead, be ye reconciled to god. thus the term _leitourgia_ agrees aptly with the ministry. for it is an old word, ordinarily employed in public civil administrations, and signified to the greeks public burdens, as tribute, the expense of equipping a fleet, or similar things, as the oration of demosthenes, _for leptines_, testifies, all of which is occupied with the discussion of public duties and immunities: _phehsei de anaxious tinas anthrohpous euromenous ateleian ekdedukenai tas leitourgias_, i.e.: he will say that some unworthy men, having found an immunity, have withdrawn from public burdens. and thus they spoke in the time of the romana, as the rescript of pertinax, _de iure immunitatis_, l. semper, shows: _ei kai meh pasohn leitourgiohn tous pateras ho tohn teknohn arithmos aneitai_, even though the number of children does not liberate parents from all public burdens. and the commentary upon demosthenes states that _leitourgia_ is a kind of tribute, the expense of the games, the expense of equipping vessels, of attending to the gymnasia and similar public offices. and paul in cor. , employs it for a collection. the taking of the collection not only supplies those things which are wanting to the saints, but also causes them to give more thanks abundantly to god, etc. and in phil. , he calls epaphroditus a _leitourgos_, one who ministered to my wants, where assuredly a sacrificer cannot be understood. but there is no need of more testimonies, since examples are everywhere obvious to those reading the greek writers, in whom _leitourgia_ is employed for public civil burdens or ministries. and on account of the diphthong, grammarians do not derive it from _liteh_, which signifies prayers, but from public goods, which they call _leita_, so that _leitourgeoh_ means, i attend to, i administer public goods. ridiculous is their inference that, since mention is made in the holy scriptures of an altar, therefore the mass must be a sacrifice; for the figure of an altar is referred to by paul only by way of comparison. and they fabricate that the mass has been so called from _mzbh_, an altar. what need is there of an etymology so far fetched, unless it be to show their knowledge of the hebrew language? what need is there to seek the etymology from a distance, when the term mass is found in deut. , , where it signifies the collections or gifts of the people, not the offering of the priest? for individuals coming to the celebration of the passover were obliged to bring some gift as a contribution. in the beginning the christians also retained this custom. coming together they brought bread, wine, and other things, as the canons of the apostles testify. thence a part was taken to be consecrated; the rest was distributed to the poor. with this custom they also retained mass as the name of the contributions. and on account of such contributions it appears also that the mass was elsewhere called _agapeh_, unless one would prefer that it was so called on account of the common feast. but let us omit these trifles. for it is ridiculous that the adversaries should produce such trifling conjectures concerning a matter of such great importance. for although the mass is called an offering, in what does the term favor the dreams concerning the _opus operatum_, and the application which, they imagine, merits for others the remission of sins? and it can be called an offering for the reason that prayers, thanksgivings, and the entire worship are there offered, as it is also called a eucharist. but neither ceremonies nor prayers profit _ex opere operato_, without faith. although we are disputing here not concerning prayers, but particularly concerning the lord's supper. [here you can see what rude asses our adversaries are. they say that the term _missa_ is derived from the term _misbeach_, which signifies an altar; hence we are to conclude that the mass is a sacrifice; for sacrifices are offered on an altar. again, the word _liturgia_, by which the greeks call the mass, is also to denote a sacrifice. this claim we shall briefly answer. all the world sees that from such reasons this heathenish and antichristian error does not follow necessarily, that the mass benefits _ex opere operato sine bono motu utentis_. therefore they are asses, because in such a highly important matter they bring forward such silly things. nor do the asses know any grammar. for missa and liturgia do not mean sacrifice. _missa_, in hebrew, denotes a joint contribution. for this may have been a custom among christians, that they brought meat and drink for the benefit of the poor to their assemblies. this custom was derived from the jews, who had to bring such contributions on their festivals, these they called _missa_. likewise, _liturgia_, in greek, really denotes an office in which a person ministers to the congregation. this is well applied to our teaching, because with us the priest, as a common servant of those who wish to commune, ministers to them the holy sacrament. some think that _missa_ is not derived from the hebrew, but signifies as much as _remissio_ the forgiveness of sin. for, the communion being ended, the announcement used to be made: _ite, missa est_: depart, you have forgiveness of sins. they cite, as proof that this is so, the fact that the greeks used to say: _lais aphesis (laois aphsesis)_, which also means that they had been pardoned. if this were so, it would be an excellent meaning, for in connection with this ceremony forgiveness of sins must always be preached and proclaimed. but the case before us is little aided, no matter what the meaning of the word _missa_ is.] the greek canon says also many things concerning the offering, but it shows plainly that it is not speaking properly of the body and blood of the lord, but of the whole service of prayers and thanksgivings. for it says thus: _kai poiehson hemas axious genesthai tou prospserein soi deehseis kai hikesias kai thusias anaimaktous huper pantos laou._ when this is rightly understood, it gives no offense. for it prays that we be made worthy to offer prayers and supplications and bloodless sacrifices for the people. for he calls even prayers bloodless sacrifices. just as also a little afterward: _eti prospheromen soi tehn logikehn tautehn kai anaimakton latreian_, we offer, he says this reasonable and bloodless service. for they explain this inaptly who would rather interpret this of a reasonable sacrifice, and transfer it to the very body of christ, although the canon speaks of the entire worship, and in opposition to the _opus operatum_ paul has spoken of _logikeh latreia_ [reasonable service], namely, of the worship of the mind, of fear, of faith, of prayer, of thanksgiving, etc. part _of the mass for the dead._ our adversaries have no testimonies and no command from scripture for defending the application of the ceremony for liberating the souls of the dead, although from this they derive infinite revenue. nor, indeed, is it a light sin to establish such services in the church without the command of god and without the example of scripture, and to apply to the dead the lord's supper, which was instituted for commemoration and preaching among the living [for the purpose of strengthening the faith of those who use the ceremony]. this is to violate the second commandment, by abusing god's name. for, in the first place, it is a dishonor to the gospel to hold that a ceremony _ex opere operato_, without faith, is a sacrifice reconciling god, and making satisfaction for sins. it is a horrible saying to ascribe as much to the work of a priest as to the death of christ. again, sin and death cannot be overcome unless by faith in christ, as paul teaches, rom. , : being justified by faith, we have peace with god, and therefore the punishment of purgatory cannot be overcome by the application of the work of another. now we shall omit the sort of testimonies concerning purgatory that the adversaries have: what kinds of punishments they think there are in purgatory, what grounds the doctrine of satisfactions has, which we have shown above to be most vain. we shall only present this in opposition: it is certain that the lord's supper was instituted on account of the remission of guilt. for it offers the remission of sins, where it is necessary that guilt be truly understood. [for what consolation would we have if forgiveness of sin were here offered us, and yet there would be no remission of guilt?] and nevertheless it does not make satisfaction for guilt, otherwise the mass would be equal to the death of christ. neither can the remission of guilt be received in any other way than by faith. therefore the mass is not a satisfaction, but a promise and sacrament that require faith. and, indeed, it is necessary that all godly persons be seized with the most bitter grief [shed tears of blood, from anguish and sorrow] if they consider that the mass has been in great part transferred to the dead and to satisfactions for punishments. this is to banish the daily sacrifice from the church; this is the kingdom of antiochus, who transferred the most salutary promises concerning the remission of guilt and concerning faith to the most vain opinions concerning satisfactions; this is to defile the gospel, to corrupt the use of the sacraments. these are the persons [the real blasphemers] whom paul has said, cor. , , to be guilty of the body and blood of the lord, who have suppressed the doctrine concerning faith and the remission of sins, and, under the pretext of satisfactions, have devoted the body and blood of the lord to sacrilegious gain. and they will at some time pay the penalty for this sacrilege. [god will one day vindicate the second commandment, and pour out a great, horrible wrath upon them.] therefore we and all godly consciences should be on our guard against approving the abuses of the adversaries. but let us return to the case. since the mass is not a satisfaction, either for punishment or for guilt, _ex opere operato_, without faith, it follows that the application on behalf of the dead is useless. nor is there need here of a longer discussion. for it is evident that these applications on behalf of the dead have no testimonies from the scriptures. neither is it safe, without the authority of scripture, to institute forms of worship in the church. and if it will at any time be necessary, we shall speak at greater length concerning this entire subject. for why should we now contend with adversaries who understand neither what a sacrifice, nor what a sacrament, nor what remission of sins, nor what faith is? neither does the greek canon apply the offering as a satisfaction for the dead, because it applies it equally for all the blessed patriarchs, prophets, apostles. it appears therefore that the greeks make an offering as thanksgiving, and do not apply it as satisfaction for punishments. [for, of course, it is not their intention to deliver the prophets and apostles from purgatory, but only to offer up thanks along and together with them for the exalted eternal blessings that have been given to them and us.] although they speak, moreover, not of the offering alone of the body and blood of the lord, but of the other parts of the mass, namely, prayers and thanksgiving. for after the consecration they pray that it may profit those who partake of it, they do not speak of others. then they add: _eti prospheromen soi tehn logikehn tautehn latreian huper tohn en pistei anapausamenohn propatorohn, paterohn, patriarchohn, prophertohn, apostolohn_, etc. ["yet we offer to you this reasonable service for those having departed in faith, forefathers, fathers, patriarchs prophets, apostles," etc.] reasonable service, however, does not signify the offering itself, but prayers and all things which are there transacted. now, as regards the adversaries' citing the fathers concerning the offering for the dead, we know that the ancients speak of prayer for the dead, which we do not prohibit, but we disapprove of the application _ex opere operato_ of the lord's supper on behalf of the dead. neither do the ancients favor the adversaries concerning the _opus operatum_. and even though they have the testimonies especially of gregory or the moderns, we oppose to them the most clear and certain scriptures. and there is a great diversity among the fathers. they were men, and could err and be deceived. although if they would now become alive again, and would see their sayings assigned as pretexts for the notorious falsehoods which the adversaries teach concerning the opus operatum, they would interpret themselves far differently. the adversaries also falsely cite against us the condemnation of aerius, who, they say was condemned for the reason that he denied that in the mass an offering is made for the living and the dead. they frequently use this dexterous turn, cite the ancient heresies and falsely compare our cause with these in order by this comparison to crush us. [the asses are not ashamed of any lies. nor do they know who aerius was and what he taught.] epiphanius testifies that aerius held that prayers for the dead are useless. with this he finds fault. neither do we favor aerius, but we on our part are contending with you who are defending a heresy manifestly conflicting with the prophets, apostles and holy fathers, namely, that the mass justifies _ex opere operato_, that it merits the remission of guilt and punishment even for the unjust, to whom it is applied, if they do not present an obstacle. of these pernicious errors, which detract from the glory of christ's passion, and entirely overthrow the doctrine concerning the righteousness of faith, we disapprove. there was a similar persuasion of the godless in the law, namely, that they merited the remission of sins, not freely by faith, but through sacrifices _ex opere operato_. therefore they increased these services and sacrifices, instituted the worship of baal in israel, and even sacrificed in the groves in judah. therefore the prophets condemn this opinion, and wage war not only with the worshipers of baal, but also with other priests who, with this godless opinion, made sacrifices ordained by god. but this opinion inheres in the world, and always will inhere namely, that services and sacrifices are propitiations. carnal men cannot endure that alone to the sacrifice of christ the honor is ascribed that it is a propitiation, because they do not understand the righteousness of faith, but ascribe equal honor to the rest of the services and sacrifices. just as, therefore, in judah among the godless priests a false opinion concerning sacrifices inhered, just as in israel, baalitic services continued, and, nevertheless, a church of god was there which disapproved of godless services, so baalitic worship inheres in the domain of the pope, namely, the abuse of the mass, which they apply, that by it they may merit for the unrighteous the remission of guilt and punishment. [and yet, as god still kept his church, i.e., some saints, in israel and judah, so god still preserved his church, i.e., some saints, under the papacy, so that the christian church has not entirely perished.] and it seems that this baalitic worship will endure as long as the reign of the pope, until christ will come to judge, and by the glory of his advent destroy the reign of antichrist. meanwhile all who truly believe the gospel [that they may truly honor god and have a constant comfort against sins; for god has graciously caused his gospel to shine, that we might be warned and saved] ought to condemn these wicked services, devised, contrary to god's command, in order to obscure the glory of christ and the righteousness of faith. we have briefly said these things of the mass in order that all good men in all parts of the world may be able to understand that with the greatest zeal we maintain the dignity of the mass and show its true use, and that we have the most just reasons for dissenting from the adversaries. and we would have all good men admonished not to aid the adversaries in the profanation of the mass lest they burden themselves with other men's sin. it is a great cause and a great subject not inferior to the transaction of the prophet elijah, who condemned the worship of baal. we have presented a case of such importance with the greatest moderation, and now reply without casting any reproach. but if the adversaries will compel us to collect all kinds of abuses of the mass, the case will not be treated with such forbearance. part article xxvii (xiii): _of monastic vows._ in the town of eisenach, in thuringia, there was, to our knowledge, a monk, john hilten, who, thirty years ago, was cast by his fraternity into prison because he had protested against certain most notorious abuses. for we have seen his writings, from which it can be well understood what the nature of his doctrine was [that he was a christian, and preached according to the scriptures]. and those who knew him testify that he was a mild old man, and serious indeed, but without moroseness. he predicted many things, some of which have thus far transpired, and others still seem to impend which we do not wish to recite, lest it may be inferred that they are narrated either from hatred toward one or from partiality to another. but finally, when, either on account of his age or the foulness of the prison, he fell into disease, he sent for the guardian in order to tell him of his sickness; and when the guardian, inflamed with pharisaic hatred, had begun to reprove the man harshly on account of his kind of doctrine, which seemed to be injurious to the kitchen, then, omitting all mention of his sickness, he said with a sigh that he was bearing these injuries patiently for christ's sake, since he had indeed neither written nor taught anything which could overthrow the position of the monks, but had only protested against some well-known abuses. but another one he said, will come in a.d. , who will destroy you, neither will you be able to resist him. this very opinion concerning the downward career of the power of the monks, and this number of years, his friends afterwards found also written by him in his commentaries, which he had left, concerning certain passages of daniel. but although the outcome will teach how much weight should be given to this declaration, yet there are other signs which threaten a change in the power of the monks, that are no less certain than oracles. for it is evident how much hypocrisy, ambition, avarice there is in the monasteries, how much ignorance and cruelty among all the unlearned, what vanity in their sermons and in devising continually new means of gaining money. [the more stupid asses the monks are, the more stubborn, furious bitter, the more venomous asps they are in persecuting the truth and the word of god.] and there are other faults, which we do not care to mention. while they once were [not jails or everlasting prisons, but] schools for christian instruction, now they have degenerated, as though from a golden to an iron age, or as the platonic cube degenerates into bad harmonies, which, plato says brings destruction. [now this precious gold is turned to dross, and the wine to water.] all the most wealthy monasteries support only an idle crowd, which gluttonizes upon the public alms of the church. christ, however, teaches concerning the salt that has lost its savor that it should be cast out and be trodden under foot, matt. , . therefore the monks by such morals are singing their own fate [requiem, and it will soon be over with them]. and now another sign is added, because they are in many places, the instigators of the death of good men. [this blood of abel cries against them and] these murders god undoubtedly will shortly avenge. nor indeed do we find fault with all, for we are of the opinion that there are here and there some good men in the monasteries who judge moderately concerning human and factitious services, as some writers call them, and who do not approve of the cruelty which the hypocrites among them exercise. but we are now discussing the kind of doctrine which the composers of the _confutation_ are now defending and not the question whether vows should be observed. for we hold that lawful vows ought to be observed; but whether these services merit the remission of sins and justification; whether they are satisfactions for sins, whether they are equal to baptism, whether they are the observance of precepts and counsels; whether they are evangelical perfection; whether they have the merits of supererogation; whether these merits, when applied on behalf of others save them, whether vows made with these opinions are lawful; whether vows are lawful that are undertaken under the pretext of religion, merely for the sake of the belly and idleness, whether those are truly vows that have been extorted either from the unwilling or from those who on account of age were not able to judge concerning the kind of life, whom parents or friends thrust into the monasteries that they might be supported at the public expense, without the loss of private patrimony, whether vows are lawful that openly tend to an evil issue, either because on account of weakness they are not observed, or because those who are in these fraternities are compelled to approve and aid the abuses of the mass, the godless worship of saints, and the counsels to rage against good men: concerning these questions we are treating. and although we have said very many things in the confession concerning such vows as even the canons of the popes condemn, nevertheless the adversaries command that all things which we have produced be rejected. for they have used these words. and it is worth while to hear how they pervert our reasons, and what they adduce to fortify their own cause. accordingly, we will briefly run over a few of our arguments, and in passing, explain away the sophistry of the adversaries in reference to them. since, however, this entire cause has been carefully and fully treated by luther in the book to which he gave the title _de votis monasticis_, we wish here to consider that book as reiterated. first, it is very certain that a vow is not lawful by which he who vows thinks that he merits the remission of sins before god, or makes satisfaction before god for sins. for this opinion is a manifest insult to the gospel, which teaches that the remission of sins is freely granted us for christ's sake, as has been said above at some length. therefore we have correctly quoted the declaration of paul to the galatians, gal. , : christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. those who seek the remission of sins not by faith in christ, but by monastic works detract from the honor of christ, and crucify christ afresh. but hear, hear how the composers of the _confutation_ escape in this place! they explain this passage of paul only concerning the law of moses, and they add that the monks observe all things for christ's sake, and endeavor to live the nearer the gospel in order to merit eternal life. and they add a horrible peroration in these words: wherefore those things are wicked that are here alleged against monasticism. o christ, how long wilt thou bear these reproaches with which our enemies treat thy gospel? we have said in the confession that the remission of sins is received freely for christ's sake, through faith. if this is not the very voice of the gospel, if it is not the judgment of the eternal father, which thou who art in the bosom of the father hast revealed to the world, we are justly blamed. but thy death is a witness, thy resurrection is a witness, the holy ghost is a witness, thy entire church is a witness, that it is truly the judgment of the gospel that we obtain remission of sins, not on account of our merits, but on account of thee, through faith. when paul denies that by the law of moses men merit the remission of sins, he withdraws this praise much more from human traditions, and this he clearly testifies col. , . if the law of moses, which was divinely revealed, did not merit the remission of sins, how much less do these silly observances [monasticism rosaries, etc.], averse to the civil custom of life, merit the remission of sins! the adversaries feign that paul abolishes the law of moses, and that christ succeeds in such a way that he does not freely grant the remission of sins, but on account of the works of other laws, if any are now devised. by this godless and fanatical imagination they bury the benefit of christ. then they feign that among those who observe this law of christ, the monks observe it more closely than others, on account of their hypocritical poverty, obedience, and chastity, since indeed all these things are full of sham. in the greatest abundance of all things they boast of poverty. although no class of men has greater license than the monks [who have masterfully decreed that they are exempt from obedience to bishops and princes], they boast of obedience. of celibacy we do not like to speak, how pure this is in most of those who desire to be continent, gerson indicates. and how many of them desire to be continent [not to mention the thoughts of their hearts]? of course, in this sham life the monks live more closely in accordance with the gospel! christ does not succeed moses in such a way as to remit sins on account of our works, but so as to set his own merits and his own propitiation on our behalf against god's wrath that we may be freely forgiven. now, he who apart from christ's propitiation, opposes his own merits to god's wrath, and on account of his own merits endeavors to obtain the remission of sins, whether he present the works of the mosaic law, or of the decalog, or of the rule of benedict, or of the rule of augustine, or of other rules, annuls the promise of christ, has cast away christ, and has fallen from grace. this is the verdict of paul. but, behold, most clement emperor charles behold, ye princes, behold, all ye ranks, how great is the impudence of the adversaries! although we have cited the declaration of paul to this effect, they have written: wicked are those things that are here cited against monasticism. but what is more certain than that men obtain the remission of sins by faith for christ's sake? and these wretches dare to call this a wicked opinion! we do not at all doubt that if you had been advised of this passage, you would have taken [will take] care that such blasphemy be removed from the _confutation._ but since it has been fully shown above that the opinion is wicked, that we obtain the remission of sins on account of our works, we shall be briefer at this place. for the prudent reader will easily be able to reason thence that we do not merit the remission of sins by monastic works. therefore this blasphemy also is in no way to be endured which is read in thomas, that the monastic profession is equal to baptism. it is madness to make human tradition, which has neither god's command nor promise, equal to the ordinance of christ which has both the command and promise of god, which contains the covenant of grace and of eternal life. secondly. obedience, poverty, and celibacy, provided the latter is not impure, are, as exercises, adiaphora [in which we are not to look for either sin or righteousness]. and for this reason the saints can use these without impiety, just as bernard, franciscus, and other holy men used them. and they used them on account of bodily advantage, that they might have more leisure to teach and to perform other godly offices, and not that the works themselves are, by themselves, works that justify or merit eternal life. finally they belong to the class of which paul says, tim. , : bodily exercise profiteth little. and it is credible that in some places there are also at present good men, engaged in the ministry of the word, who use these observances without wicked opinions [without hypocrisy and with the understanding that they do not regard their monasticism as holiness]. but to hold that these observances are services on account of which they are accounted just before god, and through which they merit eternal life, conflicts with the gospel concerning the righteousness of faith, which teaches that for christ's sake righteousness and eternal life are granted us. it conflicts also with the saying of christ, matt. , : in vain do they worship me, teaching for doctrines the commandments of men. it conflicts also with this statement, rom. , : whatsoever is not of faith is sin. but how can they affirm that they are services which god approves as righteousness before him when they have no testimony of god's word? but look at the impudence of the adversaries! they not only teach that these observances are justifying services, but they add that these services are more perfect, i.e. meriting more the remission of sins and justification, than do other kinds of life [that they are states of perfection, i.e., holier and higher states than the rest, such as marriage, rulership]. and here many false and pernicious opinions concur. they imagine that they [are the most holy people who] observe [not only] precepts and [but also] counsels [that is, the superior counsels, which scripture issues concerning exalted gifts, not by way of command but of advice]. afterwards these liberal men, since they dream that they have the merits of supererogation, sell these to others. all these things are full of pharisaic vanity. for it is the height of impiety to hold that they satisfy the decalog in such a way that merits remain, while such precepts as these are accusing all the saints: thou shalt love the lord, thy god, with all shine heart, deut. , . likewise: thou shalt not covet, rom. , . [for as the first commandment of god (thou shalt love the lord, thy god, with all thy heart and with all thy soul and with all thy mind ) is higher than a man upon earth can comprehend as it is the highest theology, from which all the prophets and all the apostles have drawn as from a spring their best and highest doctrines, yea, as it is such an exalted commandment, according to which alone all divine service, all honor to god, every offering, all thanksgiving in heaven and upon earth, must be regulated and judged, so that all divine service high and precious and holy though it appear if it be not in accordance with this commandment, is nothing but husks and shells without a kernel, yea, nothing but filth and abomination before god; which exalted commandment no saint whatever has perfectly fulfilled, so that even noah and abraham, david, peter and paul acknowledged themselves imperfect and sinners: it is an unheard-of, pharisaic, yea, an actually diabolical pride for a sordid barefooted monk or any similar godless hypocrite to say, yea, preach and teach, that he has observed and fulfilled the holy high commandment so perfectly, and according to the demands and will of god has done so many good works, that merit even superabounds to him. yea, dear hypocrites, if the holy ten commandments and the exalted first commandment of god were fulfilled as easily as the bread and remnants are put into the sack! they are shameless hypocrites with whom the world is plagued in this last time.] the prophet says, ps. , : all men are liars, i.e., not thinking aright concerning god, not fearing god sufficiently, not believing him sufficiently. therefore the monks falsely boast that in the observance of a monastic life the commandments are fulfilled, and more is done than what is commanded [that their good works and several hundredweights of superfluous, superabundant holiness remain in store for them]. again, this also is false, namely, that monastic observances are works of the counsels of the gospel. for the gospel does not advise concerning distinctions of clothing and meats and the renunciation of property. these are human traditions, concerning all of which it has been said, cor. , : meat commendeth us not to god. therefore they are neither justifying services nor perfection; yea, when they are presented covered with these titles, they are mere doctrines of demons. virginity is recommended, but to those who have the gift, as has been said above. it is, however, a most pernicious error to hold that evangelical perfection lies in human traditions. for thus the monks even of the mohammedans would be able to boast that they have evangelical perfection. neither does it lie in the observance of other things which are called adiaphora, but because the kingdom of god is righteousness and life in hearts, rom. , , perfection is growth in the fear of god, and in confidence in the mercy promised in christ, and in devotion to one's calling just as paul also describes perfection cor. , : we are changed from glory to glory, even as by the spirit of the lord. he does not say: we are continually receiving another hood, or other sandals, or other girdles. it is deplorable that in the church such pharisaic, yea, mohammedan expressions should be read and heard as, that the perfection of the gospel of the kingdom of christ, which is eternal life, should be placed in these foolish observances of vestments and of similar trifles. now hear our areopagites [excellent teachers] as to what an unworthy declaration they have recorded in the confutation. thus they say: it has been expressly declared in the holy scriptures that the monastic life merits eternal life if maintained by a due observance, which by the grace of god any monk can maintain; and, indeed, christ has promised this as much more abundant to those who have left home or brothers, etc., matt. , . these are the words of the adversaries in which it is first said most impudently that it is expressed in the holy scriptures that a monastic life merits eternal life. for where do the holy scriptures speak of a monastic life! thus the adversaries plead their case thus men of no account quote the scriptures. although no one is ignorant that the monastic life has recently been devised, nevertheless they cite the authority of scripture, and say, too, that this their decree has been expressly declared in the scriptures. besides, they dishonor christ when they say that by monasticism men merit eternal life. god has ascribed not even to his law the honor that it should merit eternal life, as he clearly says in ezek. , : i gave them also statutes that were not good, and judgments whereby they should not live. in the first place, it is certain that a monastic life does not merit the remission of sins, but we obtain this by faith freely, as has been said above. secondly, for christ's sake, through mercy, eternal life is granted to those who by faith receive remission, and do not set their own merits against god's judgment, as bernard also says with very great force: it is necessary first of all to believe that you cannot have the remission of sine unless by god's indulgence. secondly, that you can have no good work whatever, unless he has given also this. lastly, that you can merit eternal life by no works, unless this also is given freely. the rest that follows to the same effect we have above recited. moreover, bernard adds at the end: let no one deceive himself, because if he will reflect well, he will undoubtedly find that with ten thousand he cannot meet him [namely, god] who cometh against him with twenty thousand. since however, we do not merit the remission of sins or eternal life by the works of the divine law, but it is necessary to seek the mercy promised in christ, much less is this honor of meriting the remission of sins or eternal life to be ascribed to monastic observances since they are mere human traditions. thus those who teach that the monastic life merits the remission of sins or eternal life, and transfer the confidence due christ to these foolish observances, altogether suppress the gospel concerning the free remission of sins and the promised mercy in christ that is to be apprehended. instead of christ they worship their own hoods and their own filth. but since even they need mercy, they act wickedly in fabricating works of supererogation, and selling them [their superfluous claim upon heaven] to others. we speak the more briefly concerning these subjects, because from those things which we have said above concerning justification, concerning repentance, concerning human traditions, it is sufficiently evident that monastic vows are not a price on account of which the remission of sins and life eternal are granted. and since christ calls traditions useless services, they are in no way evangelical perfection. but the adversaries cunningly wish to appear as if they modify the common opinion concerning perfection. they say that a monastic life is not perfection, but that it is a state in which to acquire perfection. it is prettily phrased! we remember that this correction is found in gerson. for it is apparent that prudent men, offended by these immoderate praises of monastic life, since they did not venture to remove entirely from it the praise of perfection, have added the correction that it is a state in which to acquire perfection. if we follow this, monasticism will be no more a state of perfection than the life of a farmer or mechanic. for these are also states in which to acquire perfection. for all men, in every vocation, ought to seek perfection, that is, to grow in the fear of god in faith, in love towards one's neighbor, and similar spiritual virtues. in the histories of the hermits there are examples of anthony and of others which make the various spheres of life equal. it is written that when anthony asked god to show him what progress he was making in this kind of life, a certain shoemaker in the city of alexandria was indicated to him in a dream to whom he should be compared. the next day anthony came into the city, and went to the shoemaker in order to ascertain his exercises and gifts, and, having conversed with the man, heard nothing except that early in the morning he prayed in a few words for the entire state, and then attended to his trade. here anthony learned that justification is not to be ascribed to the kind of life which he had entered [what god had meant by the revelation; for we are justified before god not through this or that life, but alone through faith in christ]. but although the adversaries now moderate their praises concerning perfection, yet they actually think otherwise. for they sell merits, and apply them on behalf of others under the pretext that they are observing precepts and counsels, hence they actually hold that they have superfluous merits. but what is it to arrogate to one's self perfection, if this is not? again, it has been laid down in the _confutation_ that the monks endeavor to live more nearly in accordance with the gospel. therefore it ascribes perfection to human traditions if they are living more nearly in accordance with the gospel by not having property, being unmarried, and obeying the rule in clothing, meats, and like trifles. again, the _confutation_ says that the monks merit eternal life the more abundantly, and quotes scripture, matt. , : every one that hath forsaken houses, etc. accordingly, here, too, it claims perfection also for factitious religious rites. but this passage of scripture in no way favors monastic life. for christ does not mean that to forsake parents, wife, brethren, is a work that must be done because it merits the remission of sins and eternal life. yea, such a forsaking is cursed. for if any one forsakes parents or wife in order by this very work to merit the remission of sins or eternal life, this is done with dishonor to christ. there is, moreover, a twofold forsaking. one occurs without a call, without god's command; this christ does not approve, matt. , . for the works chosen by us are useless services. but that christ does not approve this flight appears the more clearly from the fact that he speaks of forsaking wife and children. we know, however, that god's commandment forbids the forsaking of wife and children. the forsaking which occurs by god's command is of a different kind, namely, when power or tyranny compels us either to depart or to deny the gospel. here we have the command that we should rather bear injury, that we should rather suffer not only wealth, wife, and children, but even life, to be taken from us. this forsaking christ approves, and accordingly he adds: for the gospel's sake, mark , , in order to signify that he is speaking not of those who do injury to wife and children, but who bear injury on account of the confession of the gospel. for the gospel's sake we ought even to forsake our body. here it would be ridiculous to hold that it would be a service to god to kill one's self, and without god's command to leave the body. so, too, it is ridiculous to hold that it is a service to god without god's command to forsake possessions, friends, wife, children. therefore it is evident that they wickedly distort christ's word to a monastic life. unless perhaps the declaration that they "receive a hundredfold in this life" be in place here. for very many become monks not on account of the gospel but on account of sumptuous living and idleness, who find the most ample riches instead of slender patrimonies. but as the entire subject of monasticism is full of shams, so, by a false pretext they quote testimonies of scripture, and as a consequence they sin doubly, i.e., they deceive men, and that, too, under the pretext of the divine name. another passage is also cited concerning perfection matt. , : if thou wilt be perfect, go and sell that thou hast, and give to the poor, and come and follow me. this passage has exercised many, who have imagined that it is perfection to cast away possessions and the control of property. let us allow the philosophers to extol aristippus, who cast a great weight of gold into the sea. [cynics like diogenes, who would have no house, but lay in a tub, may commend such heathenish holiness.] such examples pertain in no way to christian perfection. [christian holiness consists in much higher matters than such hypocrisy.] the division, control and possession of property are civil ordinances, approved by god's word in the commandment, ex. , : thou shalt not steal. the abandonment of property has no command or advice in the scriptures. for evangelical poverty does not consist in the abandonment of property, but in not being avaricious, in not trusting in wealth, just as david was poor in a most wealthy kingdom. therefore, since the abandonment of property is merely a human tradition, it is a useless service. excessive also are the praises in the extravagant, which says that the abdication of the ownership of all things for god's sake is meritorious and holy, and a way of perfection. and it is very dangerous to extol with such excessive praises a matter conflicting with political order. [when inexperienced people hear such commendations, they conclude that it is unchristian to hold property whence many errors and seditions follow, through such commendations muentzer was deceived, and thereby many anabaptists were led astray.] but [they say] christ here speaks of perfection. yea, they do violence to the text who quote it mutilated. perfection is in that which christ adds: follow me. an example of obedience in one's calling is here presented. and as callings are unlike [one is called to rulership, a second to be father of a family, a third to be a preacher], so this calling does not belong to all, but pertains properly to that person with whom christ there speaks, just as the call of david to the kingdom, and of abraham to slay his son, are not to be imitated by us. callings are personal, just as matters of business themselves vary with times and persons; but the example of obedience is general. perfection would have belonged to that young man if he had believed and obeyed this vocation. thus perfection with us is that every one with true faith should obey his own calling. [not that i should undertake a strange calling for which i have not the commission or command of god.] thirdly. in monastic vows chastity is promised. we have said above, however, concerning the marriage of priests, that the law of nature [or of god] in men cannot be removed by vows or enactments. and as all do not have the gift of continence, many because of weakness are unsuccessfully continent. neither, indeed, can any vows or any enactments abolish the command of the holy ghost cor. , : to avoid fornication, let every man have his own wife. therefore this vow is not lawful in those who do not have the gift of continence, but who are polluted on account of weakness. concerning this entire topic enough has been said above, in regard to which indeed it is strange, since the dangers and scandals are occurring before men's eyes that the adversaries still defend their traditions contrary to the manifest command of god. neither does the voice of christ move them, who chides the pharisees, matt. , f., who had made traditions contrary to god's command. fourthly. those who live in monasteries are released from their vows by such godless ceremonies as of the mass applied on behalf of the dead for the sake of gain, the worship of saints, in which the fault is twofold, both that the saints are put in christ's place, and that they are wickedly worshiped, just as the dominicasters invented the rosary of the blessed virgin, which is mere babbling not less foolish than it is wicked, and nourishes the most vain presumption. then, too, these very impieties are applied only for the sake of gain. likewise, they neither hear nor teach the gospel concerning the free remission of sins for christ's sake, concerning the righteousness of faith, concerning true repentance, concerning works which have god's command. but they are occupied either in philosophic discussions or in the handing down of ceremonies that obscure christ. we will not here speak of the entire service of ceremonies, of the lessons, singing, and similar things, which could be tolerated if they [were regulated as regards number, and if they] would be regarded as exercises, after the manner of lessons in the schools [and preaching], whose design is to teach the hearers, and, while teaching, to move some to fear or faith. but now they feign that these ceremonies are services of god, which merit the remission of sins for themselves and for others. for on this account they increase these ceremonies. but if they would undertake them in order to teach and exhort the hearers, brief and pointed lessons would be of more profit than these infinite babblings. thus the entire monastic life is full of hypocrisy and false opinions [against the first and second commandments, against christ]. to all these this danger also is added, that those who are in these fraternities are compelled to assent to those persecuting the truth. there are, therefore, many important and forcible reasons which free good men from the obligation to this kind of life. lastly, the canons themselves release many who either without judgment [before they have attained a proper age] have made vows when enticed by the tricks of the monks, or have made vows under compulsion by friends. such vows not even the canons declare to be vows. from all these considerations it is apparent that there are very many reasons which teach that monastic vows such as have hitherto been made are not vows; and for this reason a sphere of life full of hypocrisy and false opinions can be safely abandoned. here they present an objection derived from the law concerning the nazarites, num. , f. but the nazarites did not take upon themselves their vows with the opinions which, we have hitherto said we censure in the vows of the monks. the rite of the nazarites was an exercise [a bodily exercise with fasting and certain kinds of food] or declaration of faith before men, and did not merit the remission of sins before god, did not justify before god. [for they sought this elsewhere, namely, in the promise of the blessed seed.] again, just as circumcision or the slaying of victims would not be a service of god now, so the rite of the nazarites ought not to be presented now as a service, but it ought to be judged simply as an adiaphoron. it is not right to compare monasticism, devised without god's word, as a service which should merit the remission of sins and justification, with the rite of the nazarites, which had god's word, and was not taught for the purpose of meriting the remission of sins, but to be an outward exercise, just as other ceremonies of the law. the same can be said concerning other ceremonies prescribed in the law. the rechabites also are cited, who did not have any possessions, and did not drink wine, as jeremiah writes, chap. , f. yea, truly, the example of the rechabites accords beautifully with our monks, whose monasteries excel the palaces of kings, and who live most sumptuously! and the rechabites, in their poverty of all things, were nevertheless married. our monks, although abounding in all voluptuousness, profess celibacy. besides, examples ought to be interpreted according to the rule, i.e., according to certain and clear passages of scripture, not contrary to the rule, that is, contrary to the scriptures. it is very certain, however, that our observances do not merit the remission of sins or justification. therefore, when the rechabites are praised, it is necessary [it is certain] that these have observed their custom, not because they believed that by this they merited remission of sins, or that the work was itself a justifying service, or one on account of which they obtained eternal life, instead of, by god's mercy, for the sake of the promised seed. but because they had the command of their parents, their obedience is praised, concerning which there is the commandment of god: honor thy father and mother. then, too, the custom had a particular purpose: because they were foreigners, not israelites, it is apparent that their father wished to distinguish them by certain marks from their countrymen, so that they might not relapse into the impiety of their countrymen. he wished by these marks to admonish them of the [fear of god, the] doctrine of faith and immortality. such an end is lawful. but for monasticism far different ends are taught. they feign that the works of monasticism are a service, they feign that they merit the remission of sins and justification. the example of the rechabites is therefore unlike monasticism; to omit here other evils which inhere in monasticism at present. they cite also from tim. , ff. concerning widows, who, as they served the church, were supported at the public expense, where it is said: they will marry, having damnation, because they have cast off their first faith. first, let us suppose that the apostle is here speaking of vows [which, however, he is not doing]; still this passage will not favor monastic vows, which are made concerning godless services, and in this opinion that they merit the remission of sins and justification. for paul with ringing voice condemns all services, all laws, all works, if they are observed in order to merit the remission of sins, or that, on account of them instead of through mercy on account of christ we obtain remission of sins. on this account the vows of widows, if there were any, must have been unlike monastic vows. besides, if the adversaries do not cease to misapply the passage to vows, the prohibition that no widow be selected who is less than sixty years, tim. , , must be misapplied in the same way. thus vows made before this age will be of no account. but the church did not yet know these vows. therefore paul condemns widows, not because they marry, for he commands the younger to marry; but because, when supported at the public expense, they became wanton, and thus cast off faith. he calls this first faith, clearly not in a monastic vow, but in christianity [of their baptism, their christian duty, their christianity]. and in this sense he understands faith in the same chapter, v. : if any one provide not for his own, and specially for those of his own house, he hath denied the faith. for he speaks otherwise of faith than the sophists. he does not ascribe faith to those who have mortal sin. he, accordingly, says that those cast off faith who do not care for their relatives. and in the same way he says that wanton women cast off faith. we have recounted some of our reasons and, in passing, have explained away the objections urged by the adversaries. and we have collected these matters, not only on account of the adversaries, but much more on account of godly minds, that they may have in view the reasons why they ought to disapprove of hypocrisy and fictitious monastic services, all of which indeed this one saying of christ annuls, which reads, matt. , : in vain they do worship me, teaching for doctrines the commandments of men. therefore the vows themselves and the observances of meats, lessons, chants, vestments, sandals, girdles are useless services in god's sight. and all godly minds should certainly know that the opinion is simply pharisaic and condemned that these observances merit the remission of sins; that on account of them we are accounted righteous, that on account of them, and not through mercy on account of christ, we obtain eternal life. and the holy men who have lived in these kinds of life must necessarily have learned, confidence in such observance having been rejected, that they had the remission of sins freely, that for christ's sake through mercy they would obtain eternal life, and not for the sake of these services [therefore godly persons who were saved and continued to live in monastic life had finally come to this, namely, that they despaired of their monastic life, despised all their works as dung, condemned all their hypocritical service of god, and held fast to the promise of grace in christ, as in the example of st. bernard, saying, _perdite vixi_, i have lived in a sinful way], because god only approves services instituted by his word, which services avail when used in faith. part article xxviii (xiv): _of ecclesiastical power._ here the adversaries cry out violently concerning the privileges and immunities of the ecclesiastical estate, and they add the peroration: all things are vain which are presented in the present article against the immunity of the churches and priests. this is mere calumny; for in this article we have disputed concerning other things. besides, we have frequently testified that we do not find fault with political ordinances, and the gifts and privileges granted by princes. but would that the adversaries would hear, on the other hand, the complaints of the churches and of godly minds! the adversaries courageously guard their own dignities and wealth; meanwhile, they neglect the condition of the churches; they do not care that the churches are rightly taught, and that the sacraments are duly administered. to the priesthood they admit all kinds of persons indiscriminately. [they ordain rude asses; thus the christian doctrine perished, because the church was not supplied with efficient preachers.] afterwards they impose intolerable burdens, as though they were delighted with the destruction of their fellowmen, they demand that their traditions be observed far more accurately than the gospel. now, in the most important and difficult controversies, concerning which the people urgently desire to be taught, in order that they may have something certain which they may follow, they do not release the minds which are most severely tortured with doubt, they only call to arms. besides, in manifest matters [against manifest truth] they present decrees written in blood, which threaten horrible punishments to men unless they act clearly contrary to god's command. here, on the other hand, you ought to see the tears of the poor, and hear the pitiable complaints of many good men, which god undoubtedly considers and regards, to whom one day you will render an account of your stewardship. but although in the confession we have in this article embraced various topics, the adversaries make no reply [act in true popish fashion], except that the bishops have the power of rule and coercive correction, in order to direct their subjects to the goal of eternal blessedness; and that the power of ruling requires the power to judge, to define, to distinguish and fix those things which are serviceable or conduce to the aforementioned end. these are the words of the _confutation_, in which the adversaries teach us [but do not prove] that the bishops have the authority to frame laws [without the authority of the gospel] useful for obtaining eternal life. the controversy is concerning this article. [regarding this matter we submit the following:] but we must retain in the church this doctrine, namely, that we receive the remission of sins freely for christ's sake, by faith. we must also retain this doctrine, namely, that human traditions are useless services, and therefore neither sin nor righteousness should be placed in meat drink, clothing and like things, the use of which christ wished to be left free, since he says, matt. , : not that which goeth into the mouth defileth the man; and paul, rom. , : the kingdom of god is not meat and drink. therefore the bishops have no right to frame traditions in addition to the gospel, that they may merit the remission of sins, that they may be services which god is to approve as righteousness and which burden consciences, as though it were a sin to omit them. all this is taught by that one passage in acts, , ff., where the apostles say [peter says] that hearts are purified by faith. and then they prohibit the imposing of a yoke, and show how great a danger this is, and enlarge upon the sin of those who burden the church. why tempt ye god they say. by this thunderbolt our adversaries are in no way terrified, who defend by violence traditions and godless opinions. for above they have also condemned article xv, in which we have stated that traditions do not merit the remission of sins, and they here say that traditions conduce to eternal life. do they merit the remission of sins? are they services which god approves as righteousness? do they quicken hearts! paul to the colossians, , ff., says that traditions do not profit with respect to eternal righteousness and eternal life; for the reason that food, drink, clothing and the like are things that perish with the using. but eternal life [which begins in this life inwardly by faith] is wrought in the heart by eternal things, i.e., by the word of god and the holy ghost. therefore let the adversaries explain how traditions conduce to eternal life. since, however, the gospel clearly testifies that traditions ought not to be imposed upon the church in order to merit the remission of sins; in order to be services which god shall approve as righteousness; in order to burden consciences, so that to omit them is to be accounted a sin, the adversaries will never be able to show that the bishops have the power to institute such services. besides, we have declared in the confession what power the gospel ascribes to bishops. those who are now bishops do not perform the duties of bishops according to the gospel although, indeed, they may be bishops according to canonical polity, which we do not censure. but we are speaking of a bishop according to the gospel. and we are pleased with the ancient division of power into power of the order and power of jurisdiction [that is the administration of the sacraments and the exercise of spiritual jurisdiction]. therefore the bishop has the power of the order, i.e., the ministry of the word and sacraments; he has also the power of jurisdiction, i.e., the authority to excommunicate those guilty of open crimes, and again to absolve them if they are converted and seek absolution. but their power is not to be tyrannical, i.e., without a fixed law; nor regal, i.e., above law; but they have a fixed command and a fixed word of god, according to which they ought to teach and according to which they ought to exercise their jurisdiction. therefore, even though they should have some jurisdiction, it does not follow that they are able to institute new services. for services pertain in no way to jurisdiction. and they have the word, they have the command, how far they ought to exercise jurisdiction, namely, if any one would do anything contrary to that word which they have received from christ. [for the gospel does not set up a rule independently of the gospel; that is quite clear and certain.] although in the confession we also have added how far it is lawful for them to frame traditions, namely, not as necessary services, but so that there may be order in the church, for the sake of tranquillity. and these traditions ought not to cast snares upon consciences, as though to enjoin necessary services; as paul teaches when he says, gal. , : stand fast, therefore, in the liberty wherewith christ hath made us free, and be not entangled again with the yoke of bondage. the use of such ordinances ought therefore to be left free, provided that offenses be avoided, and that they be not judged to be necessary services; just as the apostles themselves ordained [for the sake of good discipline] very many things which have been changed with time. neither did they hand them down in such a way that it would not be permitted to change them. for they did not dissent from their own writings, in which they greatly labor lest the church be burdened with the opinion that human rites are necessary services. this is the simple mode of interpreting traditions, namely, that we understand them not as necessary services, and nevertheless, for the sake of avoiding offenses, we should observe them in the proper place. and thus many learned and great men in the church have held. nor do we see what can be said against this. for it is certain that the expression luke , : he that heareth you heareth me, does not speak of traditions, but is chiefly directed against traditions. for it is not a _mandatum cum libera_ ( a bestowal of unlimited authority), as they call it, but it is a _cautio de rato_ (a caution concerning something prescribed), namely, concerning the special command [not a free, unlimited order and power, but a limited order, namely, not to preach their own word, but god's word and the gospel], i.e., the testimony given to the apostles that we believe them with respect to the word of another, not their own. for christ wishes to assure us, as was necessary, that we should know that the word delivered by men is efficacious, and that no other word from heaven ought to be sought. he that heareth you heareth me, cannot be understood of traditions. for christ requires that they teach in such a way that [by their mouth] he himself be heard, because he says: he heareth me. therefore he wishes his own voice, his own word, to be heard, not human traditions. thus a saying which is most especially in our favor, and contains the most important consolation and doctrine, these stupid men pervert to the most trifling matters, the distinctions of food, vestments, and the like. they quote also heb. , : obey them that have the rule over you. this passage requires obedience to the gospel. for it does not establish a dominion for the bishops apart from the gospel. neither should the bishops frame traditions contrary to the gospel, or interpret their traditions contrary to the gospel. and when they do this, obedience is prohibited, according to gal. , : if any man preach any other gospel, let him be accursed. we make the same reply to matt. , : whatsoever they bid you observe, that observe, because evidently a universal command is not given that we should receive all things [even contrary to god's command and word], since scripture elsewhere, acts , , bids us obey god rather than men. when, therefore they teach wicked things, they are not to be heard. but these are wicked things, namely, that human traditions are services of god that they are necessary services, that they merit the remission of sins and eternal life. they present, as an objection, the public offenses and commotions which have arisen under pretext of our doctrine. to these we briefly reply. if all the scandals be brought together, still the one article concerning the remission of sins, that for christ's sake through faith we freely obtain the remission of sins, brings so much good as to hide all evils. and this, in the beginning, gained for luther not only our favor, but also, that of many who are now contending against us. "for former favor ceases, and mortals are forgetful," says pindar. nevertheless, we neither desire to desert truth that is necessary to the church, nor can we assent to the adversaries in condemning it. for we ought to obey god rather than men. those who in the beginning condemned manifest truth, and are now persecuting it with the greatest cruelty, will give an account for the schism that has been occasioned. then, too, are there no scandals among the adversaries? how much evil is there in the sacrilegious profanation of the mass applied to gain! how great disgrace in celibacy! but let us omit a comparison. this is what we hare replied to the _confutation_ for the time being. now we leave it to the judgment of all the godly whether the adversaries are right in boasting that they have actually refuted our concession from the scriptures. part _the end._ [as regards the slander and complaint of the adversaries at the end of the _confutation_, namely, that this doctrine is causing disobedience and other scandals, this is unjustly imputed to our doctrine. for it is evident that by this doctrine the authority of magistrates is most highly praised. moreover, it is well known that in those localities where this doctrine is preached, the magistrates have hitherto by the grace of god, been treated with all respect by the subjects. but as to the want of unity and dissension in the church, it is well known how these matters first happened, and who have caused the division, namely, the sellers of indulgences, who shamelessly preached intolerable lies, and afterwards condemned luther for not approving of those lies, and besides, they again and again excited more controversies, so that luther was induced to attack many other errors. but since our opponents would not tolerate the truth, and dared to promote manifest errors by force, it is easy to judge who is guilty of the schism. surely, all the world, all wisdom, all power ought to yield to christ and his holy word. but the devil is the enemy of god, and therefore rouses all his might against christ, to extinguish and suppress the word of god. therefore the devil with his members, setting himself against the word of god, is the cause of the schism and want of unity. for we have most zealously sought peace, and still most eagerly desire it, provided only we are not forced to blaspheme and deny christ. for god, the discerner of all men's hearts, is our witness that we do not delight and have no joy in this awful disunion. on the other hand, our adversaries have so far not been willing to conclude peace without stipulating that we must abandon the saving doctrine of the forgiveness of sin by christ without our merit; though christ would be most foully blasphemed thereby. and although, as is the custom of the world it cannot be but that offenses have occurred in this schism through malice and by imprudent people; for the devil causes such offenses, to disgrace the gospel, yet all this is of no account in view of the great comfort which this teaching has brought men, that for christ's sake, without our merit, we have forgiveness of sins and a gracious god. again, that men have been instructed that forsaking secular estates and magistracies is not a divine worship, but that such estates and magistracies are pleasing to god and to be engaged in them is a real holy work and divine service. if we also were to narrate the offenses of the adversaries, which, indeed, we have no desire to do, it would be a terrible list: what an abominable, blasphemous fair the adversaries have made of the mass; what unchaste living has been instituted by their celibacy; how the popes have for more than years been engaged in wars against the emperors, have forgotten the gospel, and only sought to be emperors themselves, and to bring all italy into their power how they have juggled the possessions of the church; how through their neglect many false teachings and forms of worship have been set up by the monks. is not their worship of the saints manifest pagan idolatry? all their writers do not say one word concerning faith in christ, by which forgiveness of sin is obtained; the highest degree of holiness they ascribe to human traditions, it is chiefly of these that they write and preach. moreover this, too, ought to be numbered with their offenses, that they clearly reveal what sort of a spirit is in them, because they are now putting to death so many innocent, pious people on account of christian doctrine. but we do not now wish to say more concerning this; for these matters should be decided in accordance with god's word, regardless of the offenses on either aide. we hope that all god-fearing men will sufficiently see from this writing of ours that ours is the christian doctrine and comforting and salutary to all godly men. accordingly, we pray god to extend his grace to the end that his holy gospel may be known and honored by all, for his glory, and for the peace, unity, and salvation of all of us. regarding all these articles we offer to make further statements if required.]